3. Kammaṭṭhānaggahaṇaniddeso3. 业处取分别
3. Kammaṭṭhānaggahaṇaniddeso3. 业处取分别
§38
Idāni yasmā evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti vacanato cittasīsena niddiṭṭho samādhi bhāvetabbo. So ca atisaṅkhepadesitattā viññātumpi tāva na sukaro, pageva bhāvetuṃ, tasmā tassa vitthārañca bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.
现在,由于如此以持头陀支而成就的少欲等德所清净的此戒中安立,应当修习以「安立于戒的有慧之人,应修习心与慧」之语,以心为首而指示的定。然而,由于那(定)被极总说,甚至连了知尚且不易,何况修习,因此,为了显示其详说与修习之法,有此问业。
Ko samādhi? Kenaṭṭhena samādhi? Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Katividho samādhi? Ko cassa saṃkileso? Kiṃ vodānaṃ? Kathaṃ bhāvetabbo? Samādhibhāvanāya ko ānisaṃsoti?
什么是定?以什么义为定?其相、味、现起、足处是什么?定有几种?其杂染是什么?什么是清净?如何应修习?修习定有何功德?
Tatridaṃ vissajjanaṃ. ti samādhi bahuvidho nānappakārako. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi.
于此,这是解答。定是多种多样的。若开始详说一切那些,所作的解答既不能达成所意欲的义理,而且会导致更多的散乱,因此,我们只就此处所意欲的而说:善心一境性是定。
ti samādhānaṭṭhena samādhi. Kimidaṃ samādhānaṃ nāma? Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ.
以等持义为定。什么是这个等持?于一所缘,心与心所的平等地、正确地安置,已说为安立之义。因此,应知:由于那法的力量,心与心所于一所缘平等地、正确地不散乱、不分散而住立,这是等持。
ti ettha pana avikkhepalakkhaṇo samādhi, vikkhepaviddhaṃsanaraso, avikampanapaccupaṭṭhāno. ‘‘Sukhino cittaṃ samādhiyatī’’ti vacanato pana sukhamassa padaṭṭhānaṃ.
于此,不散乱为定的相,破坏散乱为味,不动摇为现起。然而,由于「乐者之心得定」之语,乐是其足处。
§39
ti avikkhepalakkhaṇena tāva ekavidho. Upacāraappanāvasena duvidho, tathā lokiyalokuttaravasena sappītikanippītikavasena sukhasahagataupekkhāsahagatavasena ca. Tividho hīnamajjhimapaṇītavasena , tathā savitakkasavicārādivasena pītisahagatādivasena parittamahaggatappamāṇavasena ca. Catubbidho dukkhāpaṭipadādandhābhiññādivasena, tathā parittaparittārammaṇādivasena catujhānaṅgavasena hānabhāgiyādivasena kāmāvacarādivasena adhipativasena ca. Pañcavidho pañcakanaye pañcajhānaṅgavasenāti.
以不散乱相,首先是一种。以近行、安止,是二种;同样地,以世间、出世间,以有喜、无喜,以乐俱、舍俱,也是二种。以下、中、胜,是三种;同样地,以有寻有伺等,以喜俱等,以小、大、无量,也是三种。以苦行道迟通智等,是四种;同样地,以小小所缘等,以四禅支,以退分等,以欲界等,以增上,也是四种。以五法门的五禅支,是五种。
Samādhiekakadukavaṇṇanā定一法、二法的解释
Tattha uttānatthoyeva. channaṃ anussatiṭṭhānānaṃ maraṇassatiyā upasamānussatiyā āhāre paṭikūlasaññāya catudhātuvavatthānassāti imesaṃ vasena laddhacittekaggatā, yā ca appanāsamādhīnaṃ pubbabhāge ekaggatā, ayaṃ . ‘‘Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo’’ti ādivacanato pana yā parikammānantarā ekaggatā, ayaṃ ti evaṃ upacārappanāvasena duvidho.
于此,近行定的义理是明显的。依六随须跋、死念、寂止随念、食厌想、四界差别这些而得的心一境性,以及安止定之前分的一境性,这是近行定。然而,由于「初禅的遍作以无间缘为初禅之缘」等之语,遍作之后的一境性,这是安止定。如此,以近行、安止,是二种。
Dutiyaduke tīsu bhūmīsu kusalacittekaggatā lokiyo samādhi. Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti evaṃ lokiyalokuttaravasena duvidho.
于第二对中,三地的善心一境性是世间定。与圣道相应的一境性是出世间定。如此,以世间、出世间,是二种。
Tatiyaduke catukkanaye dvīsu pañcakanaye tīsu jhānesu ekaggatā sappītiko samādhi. Avasesesu dvīsu jhānesu ekaggatā nippītiko samādhi. Upacārasamādhi pana siyā sappītiko, siyā nippītikoti evaṃ sappītikanippītikavasena duvidho.
在第三对中,四分法的两种禅那、五分法的三种禅那中,一境性是有喜的定。在其余两种禅那中,一境性是无喜的定。而近行定有时是有喜的,有时是无喜的。如此,依有喜与无喜而为二种。
Catutthaduke catukkanaye tīsu pañcakanaye catūsu jhānesu ekaggatā sukhasahagato samādhi. Avasesasmiṃ upekkhāsahagato samādhi. Upacārasamādhi pana siyā sukhasahagato, siyā upekkhāsahagatoti evaṃ sukhasahagataupekkhāsahagatavasena duvidho.
在第四对中,四分法的三种禅那、五分法的四种禅那中,一境性是与乐俱的定。在其余的是与舍俱的定。而近行定有时是与乐俱的,有时是与舍俱的。如此,依与乐俱与与舍俱而为二种。
Samādhitikavaṇṇanā定三法的解释
paṭhamattike paṭiladdhamatto hīno, nātisubhāvito majjhimo, subhāvito vasippatto paṇītoti evaṃ hīnamajjhimapaṇītavasena tividho.
在第一三法中,刚获得的是下,未极善修习的是中,善修习而达自在的是胜。如此,依下、中、胜而为三种。
Dutiyattike paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvā kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati, so avitakkavicāramattaṃ samādhiṃ paṭilabhati. Taṃ sandhāyetaṃ vuttaṃ. Catukkanaye pana dutiyādīsu pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhīti evaṃ savitakkasavicārādivasena tividho.
在第二三法中,初禅定连同近行定是有寻有伺的。在五分法中,第二禅定只是无寻有伺的。因为只在寻中见到过患而未在伺中见到,只希望舍断寻而超越初禅者,他获得只是无寻有伺的定。指此而说此。但在四分法的第二等、五分法的第三等三种禅那中,一境性是无寻无伺的定。如此,依有寻有伺等而为三种。
Tatiyattike catukkanaye ādito dvīsu pañcakanaye ca tīsu jhānesu ekaggatā pītisahagato samādhi. Tesveva tatiye ca catutthe ca jhāne ekaggatā sukhasahagato samādhi. Avasāne upekkhāsahagato. Upacārasamādhi pana pītisukhasahagato vā hoti upekkhāsahagato vāti evaṃ pītisahagatādivasena tividho.
在第三三法中,四分法的最初两种、五分法的三种禅那中,一境性是与喜俱的定。在它们的第三与第四禅那中,一境性是与乐俱的定。在最后是与舍俱的。而近行定或是与喜乐俱的,或是与舍俱的。如此,依与喜俱等而为三种。
Catutthattike upacārabhūmiyaṃ ekaggatā paritto samādhi. Rūpāvacarārūpāvacarakusale ekaggatā mahaggato samādhi. Ariyamaggasampayuttā ekaggatā appamāṇo samādhīti evaṃ parittamahaggatappamāṇavasena tividho.
在第四三法中,在近行地的一境性是小定。在色界、无色界善中的一境性是大定。与圣道相应的一境性是无量定。如此,依小、大、无量而为三种。
Samādhicatukkavaṇṇanā定四法的解释
Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño, atthi dukkhāpaṭipado khippābhiñño, atthi sukhāpaṭipado dandhābhiñño, atthi sukhāpaṭipado khippābhiññoti.
在四法中,在第一四法:有苦行道钝智证的定,有苦行道速智证的定,有乐行道钝智证的定,有乐行道速智证的定。
Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samādhibhāvanā ti vuccati. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā ti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti, nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhāsevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti. Ekaccassa khippā amandā sīghappavatti.
其中,从初次作意开始,直到生起那个那个禅那的近行为止,这期间进行的称为定的修习。但从近行开始,直到安止为止,这期间进行的称为慧。而那道对某些人是苦的,因为取得对治盖等敌对法的艰难,意思是难以修习的不乐。对某些人因为没有那个而是乐的。智证对某些人是钝的,是迟钝的、不迅速生起的。对某些人是速的,是不迟钝的、迅速生起的。
Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. Sappāyasevino sukhā paṭipadā khippā ca abhiññā. Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassa dukkhā paṭipadā hoti. Vipariyāyena sukhā. Appanākosallāni pana asampādentassa dandhā abhiññā hoti. Sampādentassa khippā.
在此,我们将要阐述从他处得来的适宜与不适宜、障碍的断除等预备工作,以及安止的善巧。在这些当中,若人亲近不适宜者,则道苦而证智慢。亲近适宜者则道乐而证智快。然而,若人在前分亲近不适宜而在后分亲近适宜,或在前分亲近适宜而在后分亲近不适宜,则应知其为混合。同样地,未完成障碍的断除等预备工作而从事修习者,道苦。相反则道乐。未完成安止的诸善巧者,证智慢。完成者则快。
Apica taṇhāavijjāvasena samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti. Anabhibhūtassa sukhā. Avijjābhibhūtassa ca dandhā abhiññā hoti. Anabhibhūtassa khippā. Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti. Katādhikārassa sukhā. Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā. Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā. Tikkhindriyassa pana khippā abhiññāti.
再者,应知依渴爱、无明,以及依止、观的能力,这些的区别。确实,被渴爱所制伏者,道苦。未被制伏者则道乐。被无明所制伏者,证智慢。未被制伏者则快。若人于止未作能力者,道苦。已作能力者则道乐。然而,若人于观未作能力者,证智慢。已作能力者则快。依烦恼与根,亦应知这些的区别。确实,烦恼强而根钝者,道苦而证智慢,然而根利者则证智快。烦恼弱而根钝者,道乐而证智慢。然而根利者则证智快。
Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti, tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati. Esa nayo sesattayepīti evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho.
如此,在这些道与证智中,若人以苦道与慢证智而达到定,则其定被称为苦道慢证智。此理在其余三种中亦然。如是,依苦道慢证智等而为四种。
Dutiyacatukke atthi samādhi paritto parittārammaṇo, atthi paritto appamāṇārammaṇo, atthi appamāṇo parittārammaṇo, atthi appamāṇo appamāṇārammaṇoti. Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto. Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo. Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo. Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo. Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo. Evaṃ parittaparittārammaṇādivasena catubbidho.
在第二个四法中:有定是小的、小所缘的;有小的、无量所缘的;有无量的、小所缘的;有无量的、无量所缘的。在此,凡定少功德、不能成为上禅的缘,此为小。然而,凡在未增长的所缘中进行者,此为小所缘。凡有功德、善修习、能成为上禅的缘者,此为无量。凡在增长的所缘中进行者,此为无量所缘。然而,由于所说特相的混合性,应知混合的方法。如是,依小小所缘等而为四种。
Tatiyacatukke vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ, tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ, tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ, tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ. Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti. Evaṃ catujhānaṅgavasena catubbidho.
在第三个四法中:诸盖被镇伏,依寻、伺、喜、乐、定而为五支的初禅;从彼寻伺寂止,为三支的第二禅;从彼离喜,为二支的第三禅;从彼舍乐,依与舍受俱的定而为二支的第四禅。如此,成为这四禅支分的有四种定。如是,依四禅支而为四种。
Catutthacatukke atthi samādhi hānabhāgiyo, atthi ṭhitibhāgiyo, atthi visesabhāgiyo, atthi nibbedhabhāgiyo. Tattha paccanīkasamudācāravasena hānabhāgiyatā, tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā, uparivisesādhigamavasena visesabhāgiyatā, nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā. Yathāha, ‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799). Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti. Evaṃ hānabhāgiyādivasena catubbidho.
在第四个四法中:有定是退分的,有住分的,有胜进分的,有抉择分的。在此,应知:依对治品的现起而为退分性,依与彼相应法的念的住立而为住分性,依上胜的获得而为胜进性,依与厌离俱的想作意的现起而为抉择分性。如所说:「初禅的获得者,与欲俱的想作意现起,退分慧。与彼相应法的念住立,住分慧。与无寻俱的想作意现起,胜进慧。与厌离俱的想作意现起,趣向离贪,抉择分慧。」然而,与彼慧相应的定亦有四种。如是,依退分等而为四种。
Pañcamacatukke kāmāvacaro samādhi, rūpāvacaro samādhi, arūpāvacaro samādhi, apariyāpanno samādhīti evaṃ cattāro samādhī. Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi. Tathā rūpāvacarādikusalacittekaggatā itare tayoti evaṃ kāmāvacarādivasena catubbidho.
在第五个四法中:欲界定、色界定、无色界定、不包摄定,如是四种定。在此,一切近行一境性为欲界定。同样地,色界等善心一境性为其余三种。如是,依欲界等而为四种。
Chaṭṭhacatukke ‘‘chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe… vīriyaṃ ce bhikkhu…pe… cittaṃ ce bhikkhu…pe… vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ , ayaṃ vuccati vīmaṃsāsamādhī’’ti (vibha. 432; saṃ. ni. 3.825) evaṃ adhipativasena catubbidho.
在第六个四法中:「比库若以欲为增上而得定,得心一境性,此被称为欲定...若比库以精进...若比库以心...若比库以观察为增上而得定,得心一境性,此被称为观察定。」如是,依增上而为四种。
yaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ, taṃ vitakkamattātikkamena dutiyaṃ, vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni. Tesaṃ aṅgabhūtā ca pañca samādhīti evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā.
在四分法中所说的第二禅那,由于超越寻的程度而为第二,由于超越寻与伺而为第三,如此分为二种,应知有五种禅那。它们的支分有五种定,如此应知依五禅支而有五种性。
§40
nti ettha pana vissajjanaṃ vibhaṅge vuttameva. Vuttañhi tattha ‘‘saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo’’ti (vibha. 828). Tattha ‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā’’ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo. ‘‘Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā’’ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo.
在此,解答在《分别论论》中已说。因为在那里说:「染污是退分法。清净是胜分法。」在那里,「对于获得初禅者,与欲俱的想与作意现行,是退分慧」,依此方法应知退分法。「与无寻俱的想与作意现行,是胜分慧」,依此方法应知胜分法。
Dasapalibodhavaṇṇanā十种障碍的解释
§41
ti ettha pana yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto, tassa bhāvanānayo paññābhāvanānayeneva saṅgahito. Paññāya hi bhāvitāya so bhāvito hoti. Tasmā taṃ sandhāya evaṃ bhāvetabboti na kiñci visuṃ vadāma.
在此,首先这个依世间与出世间而为二种等中所说的与圣道相应的定,其修习方法已被慧的修习方法所摄。因为当慧被修习时,它就被修习了。因此,关于那个应如此修习,我们不另外说什么。
Yo panāyaṃ lokiyo, so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo.
但是这个世间的,依所说的方法清净诸戒后,安立于极清净的戒,断除在十种障碍中他所有的障碍后,亲近给予业处的善友,在四十种业处中取得适合自己行的某一业处后,舍弃不适合定修习的住所,住在适合的住所,断除小障碍,不违背一切修习的规定而修习,这是此中的简要。
Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā’’ti, ettha –
这是详说:首先所说的「断除在十种障碍中他所有的障碍」,在此——
Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;
「住所、家族、利养、众、业为第五;旅行、亲戚、疾病、经典、神通,这是十种。」
Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. –
「旅途、亲戚、疾病、结缚、神通」,这些是十种。
Ime dasa palibodhā nāma. Tattha āvāsoyeva āvāsapalibodho. Esa nayo kulādīsu.
这些名为十种障碍。在那里,住所本身是住所障碍。在家族等中也是这个方法。
Tattha ti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. Svāyaṃ na sabbasseva palibodho hoti. Yo panettha navakammādīsu ussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa.
于此,一间小屋也称为「于此」,一间住所也称为「于此」,整个僧园也称为「于此」。这对一切人并非都是障碍。但于此,凡是对新建筑等事务投入热心,或者是多物品的积聚者,或者由于任何原因而以期待束缚心者,对他才是障碍,对其他人则不是。
Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu. Tesu eko dve mātikā paguṇā katvā pañcavassiko hutvā pavāretvā pācinakhaṇḍarājiṃ nāma gato. Eko tattheva vasati. Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesi ‘‘paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī’’ti. Tato nikkhamitvā anupubbena thūpārāmaṃ pāvisi. Pavisantaṃyeva ca naṃ disvā samānavassikatthero paccuggantvā pattacīvaraṃ paṭiggahetvā vattaṃ akāsi. Āgantukatthero senāsanaṃ pavisitvā cintesi ‘‘idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati. Ayañhi imasmiṃ nagare ciranivāsī’’ti. So rattiṃ aladdhā pāto cintesi ‘‘idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī’’ti. Tampi adisvā ‘‘pahiṇantā natthi, paviṭṭhassa maññe dassatī’’ti pātova tena saddhiṃ gāmaṃ pāvisi. Te dve ekaṃ vīthiṃ caritvā uḷuṅkamattaṃ yāguṃ labhitvā āsanasālāyaṃ nisīditvā piviṃsu. Tato āgantuko cintesi ‘‘nibaddhayāgu maññe natthi, bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī’’ti, tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvā itaro āha – ‘‘kiṃ, bhante, sabbakālaṃ evaṃ yāpethā’’ti? Āmāvusoti. Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti. Thero nagarato dakkhiṇadvārena nikkhamanto kumbhakāragāmamaggaṃ paṭipajji. Itaro āha – ‘‘kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā’’ti? Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti? Kiṃ pana, bhante, tumhākaṃ ettakaṃ kālaṃ vasitaṭṭhāne na koci atirekaparikkhāro atthīti? Āmāvuso mañcapīṭhaṃ saṅghikaṃ, taṃ paṭisāmitameva, aññaṃ kiñci natthīti. Mayhaṃ pana, bhante , kattaradaṇḍo telanāḷi upāhanatthavikā ca tatthevāti. Tayāvuso, ekadivasaṃ vasitvā ettakaṃ ṭhapitanti? Āma, bhante. So pasannacitto theraṃ vanditvā ‘‘tumhādisānaṃ, bhante, sabbattha araññavāsoyeva. Thūpārāmo catunnaṃ buddhānaṃ dhātunidhānaṭṭhānaṃ, lohapāsāde sappāyaṃ dhammassavanaṃ mahācetiyadassanaṃ theradassanañca labbhati, buddhakālo viya pavattati. Idheva tumhe vasathā’’ti dutiyadivase pattacīvaraṃ gahetvā sayameva agamāsīti. Īdisassa āvāso na palibodho hoti.
于此有此事例——据说有两位善男子从阿努拉德普拉城出发,依次到了塔寺出家。他们当中,一位精通两部三十二相,成为五岁比库后受自恣,前往名为巴吉那卡达拉吉的地方。另一位就住在那里。前往巴吉那卡达拉吉者在那里住了很久,成为长老后思惟:「此处适合独处,来!让我也告知同伴吧。」于是他从那里出发,依次进入塔寺。同岁的长老一见到他正在进入,就前去迎接,接过钵与衣,行诸须跋。客比库长老进入住所后思惟:「现在我的同伴将送来酥油、糖浆或饮料。因为他在此城久住。」他夜里没有得到,早晨思惟:「现在他将送来近事男们拿来的粥与副食。」也没有见到那个,「没有送来的人,我想进入时会给吧」,于是早晨就与他一起进入村子。他们两人行走一条街道,得到仅够填满肚子的粥,在会堂坐下后喝了。于是客比库思惟:「我想没有固定的粥,现在食时人们将给殊胜的食物」,于是食时也行乞后,只是吃了所得的,另一位说:「尊者,一切时候都这样度日吗?」「是的,朋友。」「尊者,巴吉那卡达拉吉安乐,让我们去那里吧。」长老从城的南门出来,走上通往陶师村的道路。另一位说:「尊者,为何走这条路呢?」「朋友,你不是称赞巴吉那卡达拉吉吗?」「尊者,你们住了这么久的地方,没有任何额外的资具吗?」「是的,朋友,床椅是僧伽的,那已归还了,没有其他任何东西。」「但是,尊者,我的杖、油瓶和鞋袋就在那里。」「朋友,你住了一天就留下这么多?」「是的,尊者。」他以净信心礼敬长老后说:「尊者,对于你们这样的人,一切处都是阿兰若住。塔寺是四位佛陀的舍利安置处,在铜殿有适宜的闻法,有大塔的参观和见长老,如佛陀时代般进行。你们就住在这里吧」,第二天拿着钵与衣,自己就去了。对于这样的人,住所不是障碍。
nti ñātikulaṃ vā upaṭṭhākakulaṃ vā. Ekaccassa hi upaṭṭhākakulampi ‘‘sukhitesu sukhito’’tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. Ekaccassa mātāpitaropi palibodhā na honti, koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.
「亲戚家」即亲戚家或近事家。因为对某些人,即使是近事家,以「于安乐者安乐」等方式交往而住,也成为障碍,他没有家族成员就连去邻近住处闻法也不去。对某些人,即使父母也不是障碍,如住在科兰达咖住处的长老的侄子年轻比库那样。
So kira uddesatthaṃ rohaṇaṃ agamāsi. Therabhaginīpi upāsikā sadā theraṃ tassa pavattiṃ pucchati. Thero ekadivasaṃ daharaṃ ānessāmīti rohaṇābhimukho pāyāsi. Daharopi ‘‘ciraṃ me idha vutthaṃ, upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī’’ti rohaṇato nikkhami. Te ubhopi gaṅgātīre samāgacchiṃsu. So aññatarasmiṃ rukkhamūle therassa vattaṃ katvā ‘‘kuhiṃ yāsī’’ti pucchito tamatthaṃ ārocesi. Thero suṭṭhu te kataṃ, upāsikāpi sadā pucchati, ahampi etadatthameva āgato, gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi. So vassūpanāyikadivaseyeva taṃ vihāraṃ patto. Senāsanampissa pitarā kāritameva pattaṃ.
据说他为了学习前往罗哈那。长老的姊妹近事女也常常向长老询问他的消息。长老有一天「我将带年轻人来」,就朝罗哈那出发。年轻人也「我在这里住了很久,现在见了戒师,知道近事女的消息后再来吧」,就从罗哈那出发。他们两人在恒河岸相遇。他在某棵树下为长老行诸须跋,被问「你要去哪里」时,告知了那件事。长老「你做得很好,近事女也常常询问,我也正是为此事而来,你去吧,但我就在这里度过这个雨安居」,就打发他走了。他在雨安居开始日当天就到达那住处。住所正是由他父亲建造的。
Athassa pitā dutiyadivase āgantvā ‘‘kassa, bhante, amhākaṃ senāsanaṃ patta’’nti pucchanto ‘‘āgantukassa daharassā’’ti sutvā taṃ upasaṅkamitvā vanditvā āha – ‘‘bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī’’ti. Kiṃ upāsakāti? Temāsaṃ amhākaṃyeva ghare bhikkhaṃ gahetvā pavāretvā gamanakāle āpucchitabbanti. So tuṇhibhāvena adhivāsesi. Upāsakopi gharaṃ gantvā ‘‘amhākaṃ āvāse eko āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo’’ti āha. Upāsikā ‘‘sādhū’’ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi. Daharopi bhattakāle ñātigharaṃ agamāsi. Na naṃ koci sañjāni.
于是他父亲第二天来问「尊者,谁得到我们的住所」,听到「客比库年轻人」后,就去见他,礼敬后说:「尊者,在我们的住所度雨安居者有须跋。」「什么,近事男?」「三个月在我们家取食,受自恣后离去时应告知。」他以沉默同意了。近事男也回家后说:「我们的住处来了一位客比库尊者,应恭敬须跋。」近事女「善哉」地接受后,准备了殊胜的副食与食物。年轻人也在食时前往亲戚家。没有人认出他。
So temāsampi tattha piṇḍapātaṃ paribhuñjitvā vassaṃvuttho ‘‘ahaṃ gacchāmī’’ti āpucchi. Athassa ñātakā ‘‘sve, bhante, gacchathā’’ti dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvā ‘‘gacchatha, bhante’’ti āhaṃsu. So anumodanaṃ katvā rohaṇābhimukho pāyāsi.
他三个月也在那里受用钵食,雨安居结束后「我要走了」就告辞。于是他的亲戚们「尊者,明天再走吧」,第二天在家中供食后,装满油瓶,给了一团糖和九肘的袈裟后说「尊者,请走吧」。他作随喜后朝罗哈那出发。
Upajjhāyopissa pavāretvā paṭipathaṃ āgacchanto pubbe diṭṭhaṭṭhāneyeva taṃ addasa. So aññatarasmiṃ rukkhamūle therassa vattaṃ akāsi. Atha naṃ thero pucchi ‘‘kiṃ, bhaddamukha, diṭṭhā te upāsikā’’ti? So ‘‘āma, bhante’’ti sabbaṃ pavattiṃ ārocetvā tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvā theraṃ vanditvā ‘‘mayhaṃ, bhante, rohaṇaṃyeva sappāya’’nti agamāsi. Theropi vihāraṃ āgantvā dutiyadivase koraṇḍakagāmaṃ pāvisi.
他的戒师受自恣后在回程中,在先前见到的地方见到他。他在某棵树下为长老行诸须跋。于是长老问他「巴达穆卡,你见到近事女了吗?」他「是的,尊者」,告知了一切消息后,用那油涂抹长老的足,用糖做了饮料,也把那袈裟给了长老,礼敬长老后「尊者,罗哈那对我才适合」就去了。长老也回到住处,第二天进入科兰达咖村。
Upāsikāpi ‘‘mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī’’ti sadā maggaṃ olokayamānāva tiṭṭhati. Sā taṃ ekakameva āgacchantaṃ disvā ‘‘mato me maññe putto, ayaṃ thero ekakova āgacchatī’’ti therassa pādamūle nipatitvā paridevamānā rodi. Thero ‘‘nūna daharo appicchatāya attānaṃ ajānāpetvāva gato’’ti taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvā pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti.
近事女也「我的兄弟现在将带着我的儿子来」,常常观望道路而站立。她见到他独自一人来,「我想我的儿子死了,这位长老独自一人来」,就倒在长老足下,悲泣哭泣。长老「年轻人确实以少欲而不让人知道自己就去了」,安慰她后,告知了一切消息,从钵袋中取出那袈裟给她看。
Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – ‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi . Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi ‘ahaṃ putto tvaṃ mātā’ti na vakkhati, aho acchariyamanusso’’ti. Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.
近事女生起净信,面向儿子所去的方向,以胸部伏地礼敬而说——「我想,世尊对像我儿子这样的比库,以身作证者,教导了车喻道(中部尼柯耶1.252等)、那喇咖道(经集684等)、都瓦德咖道(经集921等),以及显示四资具知足、修习、喜乐的大圣种道(增支部尼柯耶4.28;长部尼柯耶3.309)。即使在生母家中三个月受食,也不会说『我是儿子,你是母亲』,啊!真是稀有之人!」如此之人,即使父母也不会成为障碍,何况其他须跋者家族。」
ti cattāro paccayā. Te kathaṃ palibodhā honti? Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti. So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati. Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati. Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā ‘‘bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti, so gaṇhāvuso, pattacīvaranti gamanasajjova hotīti niccabyāvaṭo, tasseva te paccayā palibodhā honti. Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. Evaṃ so palibodho upacchijjatīti.
即四资具。它们如何成为障碍?对于有福德的比库,人们在他所到之处以大众围绕供养资具。他随喜他们、说法,得不到行沙门法的机会。从日出到初夜分,人众的交往不断绝。又在强力的黎明时分,众多的乞食者前来说「尊者,某近事男、近事女、大臣、大臣之女想要见您」,他说「诸友,拿钵衣」而准备出发,如此常常忙碌,那些资具对他成为障碍。因此应舍弃众人,在不认识他的地方独自行。如此那障碍被断除。
ti suttantikagaṇo vā ābhidhammikagaṇo vā, yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tasseva gaṇo palibodho hoti, tena so evaṃ upacchinditabbo. Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā ‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ. Evaṃ alabhamānena ‘‘mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāya attano kammaṃ kattabbanti.
即经典众或阿毗达摩众,凡给予他诵习或遍问而得不到沙门法的机会者,那众对他成为障碍,因此那应如此断除。如果那些比库已学得很多,剩余很少,完成那个后应进入林野。如果学得很少,剩余很多,不到一由旬之外,在一由旬范围内接近另一位众的教师,应说「尊者,请以诵习等摄受这些人」。如此得不到时,应说「诸友,我有一件事,你们去适意的地方吧」,舍弃众人而作自己的业。
nti navakammaṃ. Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbadā palibodho hoti. Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ. Sace bahu, saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ. Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ. Tādise alabhantena saṅghassa pariccajitvā gantabbanti.
即新业。作那个时,应知从木匠等处得到或未得到,对已作未作应勤作,如此常常成为障碍。那也应如此断除,如果剩余很少应完成。如果很多,如果是僧伽的新业,应委托给僧伽或担负僧伽重担的比库们。如果是自己的,应委托给自己的担负者。在那样得不到时,应舍弃给僧伽而去。
nti maggagamanaṃ. Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti.
即道路行走。凡在某处有出家的期望,或有某种资具类应得到。如果不得到那个不能忍受,即使进入林野作沙门法者,所谓行路之心难以遣除,因此去了完成那事后才应勤作沙门法。
ti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo.
即在寺院中的老师、邬波驮耶、同住弟子、受业弟子、同邬波驮耶者、同老师者,在家中的母亲、父亲、兄弟等如此等。他们生病对此成为障碍,因此那障碍应以须跋、使他们恢复正常而断除。
Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo. Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. Pahontena tato uddhampi paṭijaggitabbā eva. Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ. Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. Asati bhikkhācariyāya pariyesitvāpi dātabbameva. Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ. Alabhantena na codetabbā. Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati. ‘‘Tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ. Bhātujāyāyapi eseva nayo. Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti.
其中,首先邬波驮耶生病,如果不快速痊愈,乃至终生也应看护。同样,出家老师、受具足老师、同住者、所授具足者、所出家者、受业弟子、同邬波驮耶者。依止老师、诵习老师、依止受业者、诵习受业者、同老师者,只要依止、诵习未断,就应看护。有能力者,从那以上也应看护。对母亲父亲应如对邬波驮耶那样行。即使他们住于王位,如果期望从儿子得到须跋,也应作。如果他们没有药,应给自己的。没有时,以乞食行寻求后也应给。但对兄弟姊妹,应安排他们自己的后给。如果没有,给自己的暂时的,后来得到时应取。得不到时不应责备。对非亲属的姊妹之夫,既不应作药也不应给。但说「给你的丈夫」后应给姊妹。对兄弟之妻也是这个方法。但他们的儿子是此人的亲属,因此对他们作是允许的。
ti yokoci rogo. So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, nāhaṃ tuyhaṃ dāso, na bhaṭako, taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti.
即任何疾病。它恼害时成为障碍,因此应以作药而断除。但如果数日作药也不止息,「我不是你的奴隶,不是雇工,在无始的轮回流转中养育你而遭受苦」,如此呵责自身后应作沙门法。
ti pariyattiharaṇaṃ. Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa. Tatrimāni vatthūni –
这是经教的持诵。对于以诵习等常常忙碌者,这是障碍,对其他人则不是。在此有这些事例——
Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvā kammaṭṭhānaṃ yāci. Thero kīdisosi, āvuso, pariyattiyanti pucchi. Majjhimo me, bhante, paguṇoti. Āvuso, majjhimo nāmeso dupparihāro, mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati, taṃ sajjhāyantassa uparipaṇṇāsako. Kuto tuyhaṃ kammaṭṭhānanti? Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti kammaṭṭhānaṃ gahetvā ekūnavīsativassāni sajjhāyaṃ akatvā vīsatime vasse arahattaṃ patvā sajjhāyatthāya āgatānaṃ bhikkhūnaṃ ‘‘vīsati me, āvuso, vassāni pariyattiṃ anolokentassa, apica kho kataparicayo ahamettha ārabhathā’’ti vatvā ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi.
据说中部诵者天长老前往马来亚住者天长老处请求业处。长老问:「具寿,你的经教如何?」「尊者,我通晓中部。」「具寿,这中部名为难以舍弃,诵习根本五十经时,中间五十经来了;诵习那个时,后五十经来了。你从哪里得业处呢?」「尊者,从您处获得业处后,我将不再回顾。」获得业处后,十九年不作诵习,在第二十年证得阿拉汉果,对前来诵习的比库们说:「具寿们,我二十年不回顾经教,但我在此已熟悉,你们开始吧!」从开头直到结尾,他对一个字母也没有疑惑。
Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvā bhikkhūnaṃ dhātukathaṃ uddisi. Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi.
住在咖儒离耶山的龙长老也舍弃经教十八年后,为比库们诵出界论。当他们与村住长老们讨论时,连一个问题也没有按次序出现。
Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi. Bhikkhusaṅgho katamācariyānaṃ uggaho, attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha. Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi ‘‘tvamāvuso, bheriṃ paharāpesī’’ti? Āma, bhante. Kiṃ kāraṇāti? Pariyattiṃ, bhante, parivattessāmīti. Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti? Evaṃ vadanti, bhanteti. Thero hunti paṭibāhi. Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha. Thero sabbaṃ hunti paṭibāhitvā ‘‘āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo, ācariyamukhato pana anuggahitattā ‘evaṃ ācariyā vadantī’ti saṇṭhātuṃ nāsakkhi. Gaccha attano ācariyānaṃ santike suṇāhī’’ti. Kuhiṃ, bhante, gacchāmīti? Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre sabbapariyattiko mahādhammarakkhitatthero nāma vasati, tassa santikaṃ gacchāti. Sādhu, bhanteti theraṃ vanditvā pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvā vanditvā nisīdi. Thero kasmā āgatosīti pucchi. Dhammaṃ sotuṃ, bhanteti. Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti. Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ. Apica tvaṃ rattiṃ mama santike parivattehi. Ahaṃ te divā kathayissāmīti. So sādhu, bhanteti tathā akāsi. Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti. Thero rattiṃ parivatti. Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvā abhayattherassa santike taṭṭikāya nisīditvā ‘‘āvuso, mayhaṃ kammaṭṭhānaṃ kathehī’’ti āha. Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? Kimahaṃ tumhehi aññātaṃ kathessāmīti? Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha. Abhayathero kira tadā sotāpanno hoti. Athassa so kammaṭṭhānaṃ datvā āgantvā lohapāsāde dhammaṃ parivattento thero parinibbutoti assosi. Sutvā ‘‘āharathāvuso, cīvara’’nti cīvaraṃ pārupitvā ‘‘anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo. Ācariyo no, āvuso, uju ājānīyo. So attano dhammantevāsikassa santike taṭṭikāya nisīditvā ‘mayhaṃ kammaṭṭhānaṃ kathehī’ti āha. Anucchaviko, āvuso, therassa arahattamaggo’’ti. Evarūpānaṃ gantho palibodho na hotīti.
在大寺也有名为三藏小无畏长老,不依靠注释而在五部圆坛中转动三藏,击打金鼓。比库僧团说:「是哪些老师的传承?只说自己老师的传承,否则我们不允许说。」他的戒师也在他来须跋时问:「具寿,是你击打鼓吗?」「是的,尊者。」「什么原因?」「尊者,我将转动经教。」「具寿无畏,老师们如何说这个词句?」「尊者,他们这样说。」长老说「嗯」表示拒绝。他又以不同方式三次说「尊者,他们这样说」。长老全部以「嗯」拒绝后说:「具寿,你最初所说的正是老师之道,但因未从老师口中听闻,不能确定'老师们这样说'。去你老师处听闻吧!」「尊者,我去哪里?」「恒河对岸罗哈那地方的图拉达拉山寺住着名为大法护长老,一切经教通达者,去他那里。」「善哉,尊者。」礼敬长老后,与五百比库一起前往长老处,礼敬后坐下。长老问:「为何而来?」「尊者,为听法。」「具寿无畏,在长部、中部他们时时问我。但其余的我三十年未曾回顾。不过你夜晚在我处转动,我白天为你讲说。」他说「善哉,尊者」,如是而作。在住处门口建造大厅,村住者日日前来听法。长老夜晚转动,白天讲说,次第完成讲说后,在无畏长老处坐在矮凳上说:「具寿,为我讲说业处。」「尊者,您说什么?不是我从您处听闻的吗?我将讲说你们所不知的吗?」于是长老对他说:「具寿,这是另一个,已去者之道。」据说无畏长老当时是须陀洹。然后他给予业处,回来在铜殿转动法时,听说长老般涅槃了。听到后说:「具寿们,拿来衣。」披上衣后说:「具寿们,我们老师的阿拉汉道不合适。具寿们,我们的老师正直、纯种。他在自己的法弟子处坐在矮凳上说'为我讲说业处'。具寿们,长老的阿拉汉道不合适。」对这样的人,结缚不是障碍。
ti pothujjanikā iddhi. Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. Appamattakeneva bhijjati. Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato. Tasmā vipassanatthikena iddhipalibodho upacchinditabbo, itarena avasesāti ayaṃ tāva palibodhakathāya vitthāro.
这是凡夫的神通。因为它如仰卧的婴儿、如幼苗般难以守护。以很小的原因就破坏了。它是观的障碍,不是定的障碍,因为证得定后可得。因此,为观者应断除神通障碍,其他人则保留其余。这是障碍之说的详述。
Kammaṭṭhānadāyakavaṇṇanā业处施与者的解释
§42
ti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke.
在此,业处有二种:一切处业处和守护业处。其中,一切处业处是对比库僧团等的慈和死随念。有些人说须跋想也是。
Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjāti mettā bhāvetabbā. Tato sīmaṭṭhakadevatāsu. Tato gocaragāmamhi issarajane. Tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti. Athassa te sukhasaṃvāsā honti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti. Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti. Maraṇassatiyā pana avassaṃ mayā maritabbanti cintento anesanaṃ pahāya uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti.
因为持业处的比库首先应当限定,在界内住的比库僧团中修习慈「愿他们幸福、无恼害」。然后对界内住的天人。然后对行乞村的主人。然后依那里的人类而对一切众生。因为他对比库僧团修慈,产生同住者的柔软心性。于是他们与他安乐共住。对界内住天人修慈,以柔软心的天人如法守护,他得善守护。对行乞村主人修慈,以柔软心相续的主人如法守护,他的资具得善守护。对那里的人类修慈,以信心的他们不轻蔑他而行。对一切众生修慈,他在一切处行无障碍。以死随念,思惟「我必定要死」,舍弃寻求,增长的悚惧,不懈怠而住。修习须跋想的心,即使天界所缘也不以贪欲夺取其心。
Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti nti vuccati.
因为有如此多的利益,所以在一切处应当实行、应当希求,以及所意指的相应修习业处的处所,被称为念。
Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā nti vuccati. Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ nāma. Taṃ kammaṭṭhānadāyakaṃ.
然而,在四十种业处中,凡是适合某人行的,因为他应该常常护持它,以及因为它是更上、更上的修习业的足处,所以这样说。如此,凡是给予这两种业处者,这称为业处施与者。
Kalyāṇamittanti –
善友——
Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
可爱、可敬、可修习,能说且堪受言语;
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37);
能作甚深之说,不驱使于非处。
Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ.
具足如此等德,完全住于利益、增长之边的善友。
‘‘Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129; 5.2) ādivacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto. Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti. Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati. Tasmiṃ asati yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ.
然而,从「阿难,诸有情依我为善友,从生法中解脱于生」等语,正等正觉者本身才是一切行相圆满的善友。因此,在他住世时,于彼世尊座下所取的业处是善取的。但在他般涅槃后,在八十大弟子中,凡能持者,应于其座下取。若无彼,凡欲取业处者,应依彼之方式,生起四禅、五禅,增长以禅那为足处的观,于达到漏尽的漏尽者座下取。
Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti. Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno ‘‘kammaṭṭhānakārako aya’’nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti.
然而,漏尽者会宣示「我是漏尽者」吗?应该说什么呢?他知道作者性后宣示。难道阿沙古答长老不是知道比库「此人是业处作者」后,在空中展示皮革片,结跏趺坐于其上而说业处吗?
Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ, no ce labhati, anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike. Ekapiṭakadharepi asati yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ. Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyo ācariyamatikova hoti, na attanomatiko hoti. Teneva porāṇakattherā ‘‘lajjī rakkhissati lajjī rakkhissatī’’ti tikkhattuṃ āhaṃsu.
因此,若得漏尽者,这是善的;若不得,应于不还者、一来者、入流者、得禅那的凡夫、三藏持者、二藏持者、一藏持者中,于前前者座下取。若连一藏持者也没有,凡是连一次结集也与义注一起熟练,而且此人有惭者,应于其座下取。因为这样的经师、护持传承者、守护传统者、老师,只依老师之见,不依自己之见。因此,古长老们三次说:「有惭者将守护,有惭者将守护。」
Pubbe vuttakhīṇāsavādayo cettha attanā adhigatamaggameva ācikkhanti. Bahussuto pana taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattā ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati. Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ.
此处,前面所说的诸漏尽者等只教导自己所证得的道。然而,多闻者前往诸老师处,由于通过学习与询问而净化,从这里和那里观察经与理由,结合适当与不适当,如同大象前往密林处般显示大道,将讲说业处。因此,应前往如此的授予业处的善知识处,对他履行义务与正行后,领须跋。
Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ. Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ. Gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbaṃ.
然而,如果在同一住处就能得到这位,这是善的;如果得不到,应前往他所住之处。前往时,不应以洗净涂油的脚穿上鞋,拿着伞,令人携带油瓶、蜜、糖浆等,被众弟子围绕而去。应履行行者之义务,自己拿着自己的钵与衣,在中途进入任何住处都履行义务与正行,以轻便的资具,以极少欲之行而前往。
Taṃ vihāraṃ pavisantena antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca ‘‘muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī’’ti aññaṃ pariveṇaṃ pavisitabbaṃ. Kasmā? Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā ‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.
进入那住处时,应在中途就令人准备齿木后拿着进入,不应进入其他住处而想「稍事休息后,洗脚涂油等后再去老师处」。为何?因为如果在那里有与老师不和的比库们,他们询问来访的原因后,宣说老师的过失,说「如果你去他那里就完了」而生起追悔,由此从那里就返回,因此应询问老师的住处后直接前往那里。
Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. ‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ. ‘‘Pānīyaṃ pivā’’ti vuttena sace icchati pātabbaṃ. ‘‘Pāde dhovāhī’’ti vuttena na tāva pādā dhovitabbā. Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā. ‘‘Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse, abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā.
如果老师较年轻,不应接受钵衣等。如果较年长,前往礼敬老师后应站立。被说「贤友,放下钵衣」时应放下。被说「喝水」时,如果想喝应喝。被说「洗脚吧」时,不应立即洗脚。因为如果是老师取来的水,就不适当。然而被说「贤友,你洗吧,不是我取来的,是其他人取来的」时,应在老师看不到的地方,在如此隐蔽的处所,或在露地住处的一边坐下后洗脚。
Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya. Gahetvā pana na āditova pādā makkhetabbā. Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā. Tasmā sīsaṃ makkhetvā khandhādīni makkhetabbāni. ‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana thokaṃ sīse katvā pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.
如果老师拿来油瓶,应起立以双手恭敬地接受。因为如果不接受,老师会想「这位比库从现在开始就拒绝共享」而生起不悦。然而接受后不应立即涂脚。因为如果那是老师的肢体按摩油,就不适当。因此应涂头后涂肩等。然而被说「贤友,这是一切用途的油,也涂脚吧」时,应少许涂在头上后涂脚,说「尊者,我放这油瓶」后,在老师接受时给予。
Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ. Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ. Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ. Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. Kiṃ bahunā vuttena? Yaṃ taṃ bhagavatā ‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ.
从到达之日起就不应说「尊者,请为我讲说业处」。然而从第二天起,如果老师有平常的侍者,应请求他而履行义务。如果请求后也不给,应在得到机会时就履行。履行时应呈上小、中、大三种齿木。应准备冷、热两种漱口水与沐浴水。然后,老师三天所受用的,应常常呈上同样的。对于不作规定而受用这个或那个的,应呈上所得到的。何必多说?世尊所制定的「诸比库,弟子应对老师正确地履行义务。此处,这是正确的履行:应及时起床,脱下鞋,偏袒上衣,应给予齿木,应给予漱口水,应设座位。如果有粥,应洗净器皿后呈上粥」等,在篇集中所制定的一切正确履行,都应履行。
Evaṃ vattasampattiyā garuṃ ārādhayamānena sāyaṃ vanditvā yāhīti vissajjitena gantabbaṃ, yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ. Sace so neva pucchati, vattaṃ pana sādiyati, dasāhe vā pakkhe vā vītivatte ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvā āgamanakāraṇaṃ ārocetabbaṃ. Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ. Sace so pātova āgacchāti vadati, pātova gantabbaṃ.
如此以义务的成就而令尊者欢喜者,晚上礼敬后被遣散说「你去吧」时应离去,当他问「你为何而来」时,那时应讲说来访的原因。如果他既不询问,然而接受义务,在十天或半月过去后,即使某日被遣散而未去,也应制造机会而告知来访的原因。或在非时前往,被问「你为何目的而来」时应告知。如果他说「明早来」,应明早前往。
Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati, aggimandatāya vā bhattaṃ na jīrati, añño vā koci rogo bādhati, taṃ yathābhūtaṃ āvikatvā attano sappāyavelaṃ ārocetvā tāya velāya upasaṅkamitabbaṃ. Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti. Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro.
然而如果在那时刻,他因胆汁病而腹部灼热,或因火弱而食物不消化,或其他某种疾病困扰,应如实告知,告知自己的适当时间后,在那时刻前往。因为在不适当的时间所说的业处,也不能作意。这是「前往授予业处的善知识处」此处的详说。
Cariyāvaṇṇanā行的解释
§43
Idāni attano cariyānukūlanti ettha ti cha cariyā rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyāti. Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso, tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti. Evaṃ pana bhede vuccamāne rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti, tasmā saṅkhepena chaḷeva cariyā veditabbā. Cariyā, pakati, ussannatāti atthato ekaṃ. Tāsaṃ vasena chaḷeva puggalā honti rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacaritoti.
现在,「适合自己的行」,在此有六种行:贪行、嗔行、痴行、信行、觉行、寻行。然而,有些人由于贪等的混合、聚集之缘,还有另外四种,同样信等,与这八种一起,想要十四种。但如此说分别论时,贪等与信等混合后,会有众多行,因此应知简略地只有六种行。行、本性、增盛,在意义上是一。依它们只有六种人:贪行者、嗔行者、痴行者、信行者、觉行者、寻行者。
Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti, rāgassa āsannaguṇattā. Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā. Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe. Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo.
在此,因为贪行者在善转起时信强有力,由于贪的相近功德。因为在不善方面贪是柔软的、不太粗糙的,同样在善方面信也是。如贪寻求所缘欲,同样信寻求戒等功德。如贪不舍弃无益,同样信不舍弃有益,因此贪行者与信行者相似。
Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti, dosassa āsannaguṇattā. Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā. Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva. Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo.
然而,因为嗔行者在善转起时慧强有力,由于嗔的相近功德。因为在不善方面嗔是无柔软的、不执着所缘,同样在善方面慧也是。如嗔寻求甚至非真实的过失,同样慧寻求真实的过失。如嗔以舍弃有情的行相转起,同样慧以舍弃诸行的行相,因此嗔行者与觉行者相似。
Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti, mohassa āsannalakkhaṇattā. Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya. Yathā ca moho apariyogāhaṇatāya cañcalo. Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti.
然而,因为痴行者在为了未生善法的生起而努力时,大多数障碍的寻生起,由于痴的相近特相。因为痴以混乱性而不安住,同样寻以种种寻求性。如痴以不能深入性而动摇,同样寻以轻易思惟性,因此痴行者与寻行者相似。
Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti. Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati . Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati.
另有人依渴爱、慢、见说另外三种行。在此,渴爱即是贪,慢与它相应,故这两者不超越贪行。由于见以痴为根源,见行只是随顺痴行。
§44
Tā panetā cariyā kinnidānā? Kathañca jānitabbaṃ ‘‘ayaṃ puggalo rāgacarito, ayaṃ puggalo dosādīsu aññataracarito’’ti? Kiṃ caritassa puggalassa kiṃ sappāyanti?
然而,这些行以什么为根源?如何应知「此人是贪行者,此人是嗔等中某一行者」?什么行的人适合什么?
Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā, dhātudosanidānā cāti ekacce vadanti. Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno. Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno. Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti. Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca. Itarāsaṃ dvinnaṃ ussannattā dosacarito. Sabbāsaṃ samattā pana rāgacaritoti. Dosesu ca semhādhiko rāgacarito hoti. Vātādhiko mohacarito. Semhādhiko vā mohacarito. Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadanti.
在此,首先有些人说前三种行以过去所作为根源,以界的失调为根源。据说过去多行可喜的加行、净业者是贪行者,或从天界死没后生于此。过去多行砍、杀、缚、怨业者是嗔行者,或从地狱、龙趣死没后生于此。过去多饮酒、远离听闻询问者是痴行者,或从畜生趣死没后生于此,如此说以过去所作为根源。然而,由于两种界的增盛,人是痴行者——地界与水界。由于其余两种的增盛是嗔行者。然而,一切平等则是贪行者。在失调中,痰多者是贪行者,风多者是痴行者,或痰多者是痴行者,风多者是贪行者,如此说以界的失调为根源。
Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā. Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi. Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva. Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva. Tasmā sabbametaṃ aparicchinnavacanaṃ.
在此,因为过去多行可喜的加行、净业者,或从天界死没后生于此者,并非一切都只是贪行者,其余也非嗔行、痴行者。同样,诸界以如所说的方式,没有增盛的规则。在失调的规则中,只说了贪、痴二者,那也与前后相违。在信行等中,甚至一个的根源也完全未说。因此,这一切都是不确定的说法。
Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo, vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498) ‘‘ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti.
然而,这里依注释师们的意见来判定,因为在《殊胜说明》(法集论注释498)中说:「这些有情依过去因的决定,有贪增盛者、嗔增盛者、痴增盛者、无贪增盛者、无嗔增盛者及无痴增盛者。
Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti. Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti sukhasīlo akkodhano paññavā vajirūpamañāṇo.
因为在业积聚时刻,谁的贪强而无贪弱,无嗔无痴强而嗔痴弱,他的弱无贪不能遍取贪。但强的无嗔无痴能遍取嗔痴。因此,他依那业所给予的结生而生,是贪者、善戒者、无嗔者、有慧者、金刚般智者。
Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca. Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.
然而,在业积聚时刻,谁的贪嗔强而无贪无嗔弱,无痴强而痴弱,他依前述方法既是贪者又是嗔者。但是有慧者、金刚般智者,如施无畏长老。
Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sīlako pana hoti akkodhano (bākulatthero viya).
在业积聚时刻,谁的贪嗔痴强而其余弱,他依前述方法既是贪者又是钝者,但是持戒者、无嗔者(如巴枯喇长老)。
Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.
同样,在业积聚时刻,谁的三种贪嗔痴强而无贪等弱,他依前述方法既是贪者又是嗔者及愚痴者。
Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca.
然而,在业积聚时刻,谁的无贪嗔痴强而其余弱,他依前述方法是无贪者、少烦恼者,即使见到天所缘也不动摇,但是嗔者及钝慧者。
Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca, dandho pana hoti.
然而,在业积聚时刻,谁的无贪无嗔痴强而其余弱,他依前述方法既是无贪者又是无嗔者、持戒者,但是钝者。
Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.
同样,在业积聚时刻,谁的无贪嗔无痴强而其余弱,他依前述方法既是无贪者又是有慧者,但却是嗔者、易怒者。
Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā, so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’’ti.
然而,在业、寿、行相的刹那,若三种无贪、无嗔、无痴强而贪、嗔、痴弱,他就如前述方法,如大僧护长老一样,成为无贪者、无嗔者及有慧者。
Ettha ca yo luddhoti vutto, ayaṃ rāgacarito. Duṭṭhadandhā dosamohacaritā. Paññavā buddhicarito. Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā. Yathā vā amohaparivārena kammunā nibbatto buddhicarito, evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito. Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito. Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti. Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃ cariyānaṃ nidānanti veditabbaṃ.
在此,所说的「贪者」,这是贪行者。「嗔者、愚钝者」是嗔行者、痴行者。「有慧者」是慧行者。「无贪者、无嗔者」因清净的本性而是信行者。或者,如由无痴为伴的业所生者是慧行者,如是由强信为伴的业所生者是信行者。由欲寻等为伴的业所生者是寻行者。由贪等杂染为伴的业所生者是杂染行者。如是应知,在贪等中,某某为伴的结生业是诸行的因。
§45
Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi. Tatrāyaṃ nayo.
然而,所说的「如何得知此人是贪行者」等。在此,这是方法:
Iriyāpathato kiccā, bhojanā dassanādito;
从威仪、从作业、从饮食、从观察,
Dhammappavattito ceva, cariyāyo vibhāvayeti.
以及从法的进行,应辨别诸行。
Tattha ti rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati, saṇikaṃ pādaṃ nikkhipati, samaṃ nikkhipati, samaṃ uddharati, ukkuṭikañcassa padaṃ hoti. Dosacarito pādaggehi khaṇanto viya gacchati, sahasā pādaṃ nikkhipati, sahasā uddharati, anukaḍḍhitañcassa padaṃ hoti. Mohacarito paribyākulāya gatiyā gacchati, chambhito viya padaṃ nikkhipati, chambhito viya uddharati, sahasānupīḷitañcassa padaṃ hoti. Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –
在此,贪行者以自然的步行而行走时,优雅地行走,缓慢地放下足,平稳地放下,平稳地提起,他的足迹是弯曲的。嗔行者如以足尖挖掘般行走,急速地放下足,急速地提起,他的足迹是拖曳的。痴行者以混乱的步态行走,如僵硬般放下足,如僵硬般提起,他的足迹是突然压下的。在《摩犍提经》的因缘中也说:
‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,
「染者的足迹是弯曲的,
Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ;
嗔者的足迹是拖曳的;」
Mūḷhassa hoti sahasānupīḷitaṃ,
愚痴者被突然压迫，
Vivaṭṭacchadassa idamīdisaṃ pada’’nti.
对于揭开覆盖者，有如此的足迹。
Ṭhānampi rāgacaritassa pāsādikaṃ hoti madhurākāraṃ, dosacaritassa thaddhākāraṃ, mohacaritassa ākulākāraṃ. Nisajjāyapi eseva nayo. Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti. Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvā pakkhittakāyo bhākuṭiṃ katvā sayati, vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti. Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvā vikkhittakāyo bahulaṃ adhomukho sayati, vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti. Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā, tasmā tesampi tādisova iriyāpatho hotīti. Evaṃ tāva iriyāpathato cariyāyo vibhāvaye.
贪行者的站立也是可喜的、柔和的样子，嗔行者是僵硬的样子，痴行者是混乱的样子。坐时也是同样的方式。贪行者不急躁地铺设卧具后，缓慢地躺下，调整肢体，以可喜的样子睡眠，被唤醒时不快速起来，像是害怕一样缓慢地回答。嗔行者急躁地随便铺设卧具后，投身而卧，皱眉而睡，被唤醒时快速起来，像是愤怒一样回答。痴行者铺设不整齐的卧具后，散乱身体，多数面朝下而睡，被唤醒时发出哼声，缓慢地起来。信行者等因为与贪行者等相似，所以他们的威仪路也是如此。如此首先应从威仪路辨别诸行。
ti sammajjanādīsu ca kiccesu rāgacarito sādhukaṃ sammajjaniṃ gahetvā ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati. Dosacarito gāḷhaṃ sammajjaniṃ gahetvā taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati. Mohacarito sithilaṃ sammajjaniṃ gahetvā samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati.
在扫地等事务中，贪行者善巧地拿着扫帚，不急躁地不散乱沙粒，像铺设新都瓦拉花一样铺设，清储食净屋、平整地扫地。嗔行者紧握扫帚，急躁的样子，两边扬起沙粒，以粗糙的声音，不清储食净屋、不平整地扫地。痴行者松弛地拿着扫帚，转来转去地搅动，不清储食净屋、不平整地扫地。
Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesu nipuṇamadhurasamasakkaccakārī rāgacarito. Gāḷhathaddhavisamakārī dosacarito. Anipuṇabyākulavisamāparicchinnakārī mohacarito. Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ. Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ. Mohacaritassa sithilaṃ paribyākulaṃ. Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti. Evaṃ kiccato cariyāyo vibhāvaye.
如同扫地，在洗衣、染色等一切事务中，贪行者是精巧、柔和、平整、恭敬地做。嗔行者是紧握、僵硬、不平整地做。痴行者是不精巧、混乱、不平整、不明确地做。穿着衣服时，贪行者不太紧也不太松，可喜地、圆满地。嗔行者太紧、不圆满。痴行者松弛、混乱。信行者等应依照他们而了知，因为相似。如此应从事务辨别诸行。
ti rāgacarito siniddhamadhurabhojanappiyo hoti, bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati, kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati . Dosacarito lūkhaambilabhojanappiyo hoti, bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati, kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati. Mohacarito aniyataruciko hoti, bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvā bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati. Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti. Evaṃ bhojanato cariyāyo vibhāvaye.
贪行者喜爱油腻、甜美的食物，进食时做成不太大的、圆满的食团，感受味道，不急躁地进食，得到一点美味就生起喜悦。嗔行者喜爱粗糙、酸的食物，进食时做成满口的食团，不感受味道，急躁地进食，得到一点不美味就生起忧愁。痴行者口味不定，进食时做成不圆满的、小的食团，扔在钵中，弄脏嘴巴，散乱心地思考这个那个而进食。信行者等也应依照他们而了知，因为相似。如此应从饮食辨别诸行。
ti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi, parittepi guṇe sajjati, bhūtampi dosaṃ na gaṇhāti, pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati. Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi, parittepi dose paṭihaññati, bhūtampi guṇaṃ na gaṇhāti, pakkamantopi muñcitukāmova hutvā anapekkho pakkamati. Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti, paraṃ nindantaṃ sutvā nindati, pasaṃsantaṃ sutvā pasaṃsati, sayaṃ pana aññāṇupekkhāya upekkhakova hoti. Esa nayo saddasavanādīsupi. Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti. Evaṃ dassanādito cariyāyo vibhāvaye.
贪行者见到稍微可喜的色后，像是惊讶一样长久地观看，执着于少许的功德，不取真实的过失，离去时也像是不想放弃一样，有期待地离去。嗔行者见到稍微不可喜的色后，像是厌倦一样不长久地观看，被少许的过失所击退，不取真实的功德，离去时也像是想放弃一样，无期待地离去。痴行者见到任何色后，依赖他人，听到他人毁谤就毁谤，听到赞叹就赞叹，自己则以无知的舍而只是舍。在听声等也是同样的方式。信行者等应依照他们而了知，因为相似。如此应从见等辨别诸行。
ti rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā, mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti. Dosacaritassa kodho, upanāho, makkho, paḷāso, issā, macchariyanti evamādayo. Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo. Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā, pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo. Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā, satisampajaññaṃ, jāgariyānuyogo, saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo. Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati, anavaṭṭhitakiccatā, rattiṃ dhūmāyanā , divā pajjalanā, hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti. Evaṃ dhammappavattito cariyāyo vibhāvaye.
贪行者的虚伪、狡诈、慢、恶欲、大欲、不知足、装饰、轻浮等诸法多数现起。嗔行者的忿、恨、覆、恼、嫉、悭等。痴行者的昏沉、睡眠、掉举、追悔、疑、执取、难以舍弃等。信行者的慷慨施舍、想见圣者、想听正法、多喜悦、不虚伪、不狡诈、在可信之处信等。慧行者的易受教、善友、于食知量、念与正知、勤修觉寤、在应惊惧之处惊惧、惊惧者如理精进等。寻行者的多言、喜众、于善行中不乐、事务不安定、夜间冒烟、白天燃烧、匆忙奔走等诸法多数现起。如此应从法的现起辨别诸行。
Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ. Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti. Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti. Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ. Vuttañhetaṃ ‘‘cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo’’ti. Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ. Ayaṃ puggalo rāgacarito, ayaṃ dosādīsu aññataracaritoti.
然而,由于这个行相分别论的方法,在巴利圣典和义注中都没有完全说到,只是依照诸老师的意见而说,因此不应视为核心。因为对贪行者所说的威仪等,嗔行者等不放逸而住者也能做到。而且杂行者这一类人,须跋出现单一的、具有不同特征的威仪等。但是,在诸义注中所说的行相分别论方法,那才应视为核心。因为这样说:「获得他心智的老师,知道行相后将说业处;其他的,应询问弟子。」因此,应以他心智,或询问那个人而了知:「这个人是贪行者,这个人是嗔等诸行中的某一行者。」
§46
Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana senāsanaṃ tāva rāgacaritassa adhotavedikaṃ bhūmaṭṭhakaṃ akatapabbhārakaṃ tiṇakuṭikaṃ paṇṇasālādīnaṃ aññataraṃ rajokiṇṇaṃ jatukābharitaṃ oluggaviluggaṃ atiuccaṃ vā atinīcaṃ vā ujjaṅgalaṃ sāsaṅkaṃ asucivisamamaggaṃ, yattha mañcapīṭhampi maṅkuṇabharitaṃ durūpaṃ dubbaṇṇaṃ, yaṃ olokentasseva jigucchā uppajjati, tādisaṃ sappāyaṃ. Nivāsanapārupanaṃ antacchinnaṃ olambavilambasuttakākiṇṇaṃ jālapūvasadisaṃ sāṇi viya kharasamphassaṃ kiliṭṭhaṃ bhārikaṃ kicchapariharaṇaṃ sappāyaṃ. Pattopi dubbaṇṇo mattikāpatto vā āṇigaṇṭhikāhato ayopatto vā garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati. Bhikkhācāramaggopi amanāpo anāsannagāmo visamo vaṭṭati. Bhikkhācāragāmopi yattha manussā apassantā viya caranti, yattha ekakulepi bhikkhaṃ alabhitvā nikkhamantaṃ ‘‘ehi, bhante’’ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti, tādiso vaṭṭati . Parivisakamanussāpi dāsā vā kammakarā vā dubbaṇṇā duddasikā kiliṭṭhavasanā duggandhā jegucchā, ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti, tādisā sappāyā. Yāgubhattakhajjakampi lūkhaṃ dubbaṇṇaṃ sāmākakudrūsakakaṇājakādimayaṃ pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃ yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati. Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati. Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti idaṃ rāgacaritassa sappāyaṃ.
什么行相的人适合什么?在此,首先关于住所,对贪行者来说,适合的是:没有下层平台的、地面的、未做装饰的、草屋、叶棚等其中之一,充满尘土的、用树胶涂抹的、破烂不堪的、过高或过低的、荒野的、令人恐惧的、道路须跋不平的,在那里床椅也充满虫蛀、形状丑陋、颜色难看,仅仅看到就生起厌恶,这样的才适合。下衣和上衣是边缘破烂的、充满垂挂的线头的、如同网状破布的、像麻布一样粗糙触感的、污秽的、沉重的、难以保持的,这样的才适合。钵也是难看的、陶钵或被铁钉击打的铁钵、沉重的、形状不好的、如同头盖骨般令人厌恶的,这样的才适合。乞食的道路也是不悦意的、村落不近的、不平的,这样的才适合。乞食的村落也是:在那里人们如同看不见般行走,在那里即使在一家未得食物而出来时,说「来吧,尊者」而引入座堂,给予粥饭后离去,如同将牛赶入牛栏后不回头看而离去,这样的才适合。施食的人也是奴仆或工人、丑陋的、难看的、衣服污秽的、臭气的、令人厌恶的,他们如同抛弃般不恭敬地施予粥饭,这样的人才适合。粥饭和副食也是粗劣的、难看的、由稗子、粟米、谷粒等制成的、腐烂的酸菜、陈旧的蔬菜汤,任何仅仅足以充腹的,这样的才适合。威仪方面,对他来说站立或经行才适合。所缘方面,在青等色遍中,任何不清净的颜色。这是对贪行者适合的。
Dosacaritassa senāsanaṃ nātiuccaṃ nātinīcaṃ chāyūdakasampannaṃ suvibhattabhittithambhasopānaṃ supariniṭṭhitamālākammalatākammanānāvidhacittakammasamujjalasamasiniddhamudubhūmitalaṃ brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ supaññattasucimanoramattharaṇamañcapīṭhaṃ tattha tattha vāsatthāya nikkhittakusumavāsagandhasugandhaṃ yaṃ dassanamatteneva pītipāmojjaṃ janayati, evarūpaṃ sappāyaṃ. Tassa pana senāsanassa maggopi sabbaparissayavimutto sucisamatalo alaṅkatapaṭiyattova vaṭṭati. Senāsanaparikkhāropettha kīṭamaṅkuṇadīghajātimūsikānaṃ nissayaparicchindanatthaṃ nātibahuko, ekamañcapīṭhamattameva vaṭṭati. Nivāsanapārupanampissa cīnapaṭṭasomārapaṭṭakoseyyakappāsikasukhumakhomādīnaṃ yaṃ yaṃ paṇītaṃ, tena tena ekapaṭṭaṃ vā dupaṭṭaṃ vā sallahukaṃ samaṇasāruppena surattaṃ suddhavaṇṇaṃ vaṭṭati. Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo samaṇasāruppena suparisuddhavaṇṇo ayomayo vaṭṭati. Bhikkhācāramaggo parissayavimutto samo manāpo nātidūranāccāsannagāmo vaṭṭati. Bhikkhācāragāmopi yattha manussā ‘‘idāni ayyo āgamissatī’’ti sittasammaṭṭhe padese āsanaṃ paññāpetvā paccuggantvā pattaṃ ādāya gharaṃ pavesetvā paññattāsane nisīdāpetvā sakkaccaṃ sahatthā parivisanti, tādiso vaṭṭati. Parivesakā panassa ye honti abhirūpā pāsādikā sunhātā suvilittā dhūpavāsakusumagandhasurabhino nānāvirāgasucimanuññavatthābharaṇapaṭimaṇḍitā sakkaccakārino, tādisā sappāyā. Yāgubhattakhajjakampi vaṇṇagandharasasampannaṃ ojavantaṃ manoramaṃ sabbākārapaṇītaṃ yāvadatthaṃ vaṭṭati. Iriyāpathopissa seyyā vā nisajjā vā vaṭṭati, ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci suparisuddhavaṇṇanti idaṃ dosacaritassa sappāyaṃ.
对嗔行者来说,住所是不太高不太低、具足荫凉和水、墙壁柱子阶梯善分布的、善完成的花环工作、藤蔓工作、各种绘画工作、光辉的、平滑柔软的地面,如同梵天宫殿般以花鬘、各色布幔装饰庄严的、善设置清净悦意的卧具床椅、到处放置花香和熏香而芬芳的,仅仅看见就生起喜悦,这样的才适合。而且,通往那住所的道路也应是远离一切危险、清净平坦、装饰准备好的,这样的才适合。在此,住所的用具,为了断除虫、蛀虫、长虫、老鼠的依处,不应太多,仅一床一椅就足够了。他的下衣和上衣,中国绸、细绸、丝绸、棉布、细麻布等,任何精美的,用那些做成的一层或两层、轻便的、适合沙门、善染的、清净颜色的,这样的才适合。钵是如同水泡般形状好的、如同宝珠般善磨的、无垢的、适合沙门的清净颜色的、铁制的,这样的才适合。乞食的道路是远离危险的、平坦的、悦意的、村落不太远不太近的,这样的才适合。乞食的村落也是:在那里人们「现在尊者将来」而在洒扫的地方设置座位、迎接、取钵、引入家中、令坐在设置的座位上、恭敬地亲手施食,这样的才适合。对他来说,施食者是端正的、可喜的、善沐浴的、善涂香的、熏香花香芬芳的、各色清净悦意的衣服装饰庄严的、恭敬作为的,这样的人才适合。粥饭和副食也是具足色香味的、有营养的、悦意的、一切方面精美的、足够的,这样的才适合。威仪方面,对他来说卧或坐才适合。所缘方面,在青等色遍中,任何极清净的颜色。这是对嗔行者适合的。
Mohacaritassa senāsanaṃ disāmukhaṃ asambādhaṃ vaṭṭati, yattha nisinnassa vivaṭā disā khāyanti , iriyāpathesu caṅkamo vaṭṭati. Ārammaṇaṃ panassa parittaṃ suppamattaṃ sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati. Sambādhasmiñhi okāse cittaṃ bhiyyo sammohamāpajjati, tasmā vipulaṃ mahākasiṇaṃ vaṭṭati. Sesaṃ dosacaritassa vuttasadisamevāti idaṃ mohacaritassa sappāyaṃ.
对痴行者来说,住所是面向方位的、不狭窄的,这样的才适合,在那里坐着时方位显现开阔。威仪中经行才适合。所缘方面,对他来说小的、如碗大小的(小的)不适合。因为在狭窄的地方,心更加陷入愚痴,因此广大的大遍才适合。其余的与对嗔行者所说的相似。这是对痴行者适合的。
Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ. Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati.
对信行者来说,一切在嗔行者中所说的方法都适合。在所缘中,对他来说随须跋也适合。
Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi.
对觉行者来说,在住所等方面,没有所谓不适合的。
Vitakkacaritassa senāsanaṃ vivaṭaṃ disāmukhaṃ yattha nisinnassa ārāmavanapokkharaṇīrāmaṇeyyakāni gāmanigamajanapadapaṭipāṭiyo nīlobhāsā ca pabbatā paññāyanti, taṃ na vaṭṭati, tañhi vitakkavidhāvanasseva paccayo hoti, tasmā gambhīre darīmukhe vanappaṭicchanne hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ. Ārammaṇampissa vipulaṃ na vaṭṭati. Tādisañhi vitakkavasena sandhāvanassa paccayo hoti. Parittaṃ pana vaṭṭati.
对寻行者来说,住所是开阔的、面向方位的,在那里坐着时园林、森林、莲池、可爱之处、村镇聚落的连续、青色光辉的山岳显现,那样的不适合,因为那只是寻的散乱之因,因此应住在深的洞口、森林覆盖的、如象腹、岩洞、摩醯因陀罗洞的住所。所缘方面,对他来说广大的不适合。因为那样的是以寻而散乱者之因。但小的才适合。
Sesaṃ rāgacaritassa vuttasadisamevāti idaṃ vitakkacaritassa sappāyaṃ. Ayaṃ attano cariyānukūlanti ettha āgatacariyānaṃ pabhedanidānavibhāvanasappāyaparicchedato vitthāro. Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati.
其余的与对贪行者所说的相似。这是对寻行者适合的。「这是适合自己行相的」,在此所来的诸行相,从分别论、因缘、阐明、适合的区分而详说。而且,适合行相的业处尚未完全显示。那将在下一个标题词的详说中自然显现。
Cattālīsakammaṭṭhānavaṇṇanā四十业处的解释
§47
Tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti ettha saṅkhātaniddesato, upacārappanāvahato, jhānappabhedato, samatikkamato, vaḍḍhanāvaḍḍhanato, ārammaṇato, bhūmito, gahaṇato, paccayato, cariyānukūlatoti imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo.
因此,所说的「取四十业处中的任一业处」,在此应以这十种方式了知业处的分别论:从计数的分别论、从导至近行与安止、从禅那的分别论、从超越、从增长与不增长、从所缘、从地、从取、从缘、从适合行。
Tattha ti cattālīsāya kammaṭṭhānesūti hi vuttaṃ, tatrimāni cattālīsa kammaṭṭhānāni dasa kasiṇā, dasa asubhā, dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti.
其中,所说的「在四十业处中」,在此有这四十业处:十遍、十须跋、十随念、四梵住、四无色、一想、一确定。
Tattha pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime .
其中,地遍、水遍、火遍、风遍、青遍、黄遍、红遍、白遍、光明遍、限定虚空遍,这些是十遍。
Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime .
膨胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相,这些是十须跋。
Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā .
佛随念、法随念、僧随念、戒随念、舍随念、天随念、死随念、身至念、入出息念、寂止随念,这些是十随念。
Mettā, karuṇā, muditā, upekkhāti ime .
慈、悲、喜、舍,这些是四梵住。
Ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime . Āhāre paṭikūlasaññā . Catudhātuvavatthānaṃ nti evaṃ saṅkhātaniddesato vinicchayo veditabbo.
空无边处、识无边处、无所有处、非想非非想处,这些是四无色。食厌逆想是一想。四界差别是一确定。如是应以计数的分别论了知分别论。
ti ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānanti imāneva hettha dasakammaṭṭhānāni upacāravahāni. Sesāni appanāvahāni. Evaṃ upacārappanāvahato.
其中,除了身至念与入出息念之外,其余八随念、食厌逆想、四界差别,这十业处是导至近行的。其余的是导至安止的。如是从导至近行与安止。
ti appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti. Kāyagatāsatiyā saddhiṃ dasa asubhā paṭhamajjhānikā. Purimā tayo brahmavihārā tikajjhānikā. Catutthabrahmavihāro cattāro ca āruppā catutthajjhānikāti evaṃ jhānappabhedato.
在导向安止的业处中,与入出息念一起的十遍是四禅那的。与身至念一起的十须跋是初禅那的。前三梵住是三禅那的。第四梵住和四无色是第四禅那的。如此是依禅那的分别论。
ti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo hoti vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato. Tathā catutthabrahmavihāre. Sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti. Catūsu pana āruppesu ārammaṇasamatikkamo hoti. Purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ. Ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni. Sesesu samatikkamo natthīti evaṃ samatikkamato.
有两种超越:支超越和所缘超越。其中,在一切三禅那和四禅那的业处中有支超越,因为超越寻、伺等禅那支,在那些所缘本身获得第二禅那等。在第四梵住中也是如此。因为它也是在慈等的所缘本身超越喜而获得的。但在四无色中有所缘超越。因为超越前九遍中的任何一个而获得空无边处。超越空等而获得识无边处等。在其余的业处中没有超越。如此是依超越。
ti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. Yattakañhi okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ dibbena cakkhunā rūpāni passituṃ parasattānañca cetasā cittamaññātuṃ samattho hoti. Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni. Kasmā? Okāsena paricchinnattā ānisaṃsābhāvā ca. Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati. Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi. Vuttampi cetaṃ sopākapañhābyākaraṇe, ‘‘vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā’’ti. Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā. Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā.
在这四十业处中,只有十遍应当扩大。因为遍所遍满的范围内,他能够以天耳界听声音,以天眼见色,以心了知其他有情的心。但身至念和诸须跋不应扩大。为什么?因为被范围限制,以及没有利益。它们被范围限制将在修习的方法中显明。如果扩大它们,只是增加尸体堆,没有任何利益。在《索巴咖问答》中也说:「世尊,色想已扩大,骨想未扩大。」其中,依相的扩大之义说色想已扩大。依不扩大之义说骨想未扩大。
Yaṃ panetaṃ ‘‘kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima’’nti (theragā. 18) vuttaṃ, taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ. Yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvā sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi, evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passanto kevalāpi pathavī aṭṭhikabharitāti cintesīti.
但所说的「仅以骨想,他遍满此大地」,那是依获得时现起的方式而说的。正如在法阿首咖时,咖喇威咖鸟见到周围镜壁上自己的影子,对一切方向有咖喇威咖想而发出甜美的声音,同样,长老获得骨想后,见到一切方向现起的相,思惟「整个大地充满骨头」。
Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti. Sā ca na virujjhati. Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. Ekacco appake. Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. Ekaccassa appamāṇārammaṇanti. Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya ‘‘appamāṇārammaṇa’’nti vuttaṃ. Ānisaṃsābhāvā pana na vaḍḍhetabbānīti.
如果这样,所说的须跋禅那的无量所缘性就矛盾了。但那不矛盾。因为某人在大的膨胀相或骨相上取相。某人在小的上取。以此方式,某人的禅那是小所缘的。某人的是无量所缘的。或者,依那个不见扩大的过患而扩大者,依此说「无量所缘」。但因为没有利益,不应扩大。
Yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni. Kasmā? Tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ. Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ. Brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ. Yaṃ pana vuttaṃ ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā’’ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ. Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto. Na nimittaṃ vaḍḍhento. Paṭibhāganimittameva cettha natthi. Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā. Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā. Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ. Tato paraṃ vaḍḍhayatopi na kiñci hoti. Viññāṇaṃ sabhāvadhammattā. Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ. Viññāṇāpagamo viññāṇassa abhāvamattattā. Nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ. Sesāni animittattā. Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya. Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato.
如同这些,其余的也不应扩大。为什么?因为在它们中,首先扩大入出息相者,只是增加风堆,而且被范围限制。如此,因为有过患以及被范围限制,不应扩大。诸梵住以有情为所缘,扩大它们的相者,只会增加有情堆,而那没有意义,因此那也不应扩大。但所说的「以慈俱行的心遍满一方而住」等,那只是依遍取之义而说的。因为依一村、二村等次第遍取一方的有情而修习者,说为「遍满一方而住」,不是扩大相。这里根本没有似相。如果扩大那个,这里的小所缘性和无量所缘性也应依遍取之义而知。在无色所缘中,空只是遍的去除。因为那应依遍的消失之义而作意。从那以后,即使扩大也没有任何作用。识是自性法。因为须跋扩大自性法。识的消失只是识的不存在。非想非非想处所缘因为是自性法而不应扩大。其余的因为无相。因为应扩大的是似相。佛随念等既不以似相为所缘,因此那不应扩大。如此是依扩大与不扩大。
ti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni. Sesāni na paṭibhāganimittārammaṇāni. Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni. Dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni. Sesāni cha na vattabbārammaṇāni. Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti. Sesāni na calitārammaṇānīti evaṃ ārammaṇato.
在这四十业处中,十遍、十须跋、入出息念、身至念,这二十二是似相所缘。其余的不是似相所缘。同样,在十随念中,除去入出息念和身至念,其余八随念、食厌想、四界差别、识无边处、非想非非想处,这十二是自性法所缘。十遍、十须跋、入出息念、身至念,这二十二是相所缘。其余六不是可说所缘。同样,脓烂相、血相、虫相、入出息念、水遍、火遍、风遍,以及光明遍中日月等的光明圆轮所缘,这八是动摇所缘,而且是在前分,但似相是稳固的。其余的不是动摇所缘。如此是依所缘。
ti ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti. Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti . Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati. Manussesu sabbānipi pavattantīti evaṃ bhūmito.
其中,十须跋、身至念、食厌想,这十二在诸天中不生起。那十二和入出息念,这十三在梵天界不生起。在无色有中,除去四无色,其他的不生起。在人中一切都生起。如此是依地。
ti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo. Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. Pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho. Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ. Ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni. Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato.
在此,应当知道以所见、所触、所闻取得为决定。其中,除了风遍之外,其余九遍、十须跋,这十九种应以所见取得。意思是:在前分阶段以眼观看后应取它们的相。在身至念中,五种皮应以所见取得,其余以所闻取得,如此,它的所缘应以所见与所闻取得。入出息念以所触取得,风遍以所见与所触取得,其余十八种应以所闻取得。舍梵住、四无色,这些在此不应由初学者取得。其余三十五种应取得,如此为取得方面。
ti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti, dasa kasiṇā abhiññānaṃ, tayo brahmavihārā catutthabrahmavihārassa, heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa, nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā, sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato.
然而,在这些业处中,除了虚空遍之外,其余九遍是诸无色的缘,十遍是诸神通的缘,三梵住是第四梵住的缘,下下的无色是上上的缘,非想非非想处是灭尽定的缘,一切都是乐住、观、有的成就,如此为缘方面。
ti cariyānaṃ anukūlatopettha vinicchayo veditabbo. Seyyathidaṃ – rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni. Dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha. Mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva. Saddhācaritassa purimā cha anussatiyo. Buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri. Sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni. Kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti.
在此,应当知道以适合诸行为决定。即:首先对于贪行者,在此十须跋、身至念,这十一种业处是适合的。对于嗔行者,四梵住、四显色遍,这八种。对于痴行者与寻行者,只有一种入出息念业处。对于信行者,前六随念。对于慧行者,死随念、寂止随念、四界差别、食厌想,这四种。其余诸遍与四无色,适合一切行。而在诸遍中,任何小的适合寻行者,无量的适合痴行者。
Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. Vuttampi cetaṃ meghiyasutte –
如此,在此应当知道以适合诸行为决定,这一切是依直接对治方面与极其适当方面而说的。然而,不镇伏贪等或不帮助信等的善修习是不存在的。在《梅吉亚经》中也说了这个:
‘‘Cattāro dhammā uttari bhāvetabbā. Asubhā bhāvetabbā rāgassa pahānāya. Mettā bhāvetabbā byāpādassa pahānāya. Ānāpānassati bhāvetabbā vitakkupacchedāya. Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.
「应当修习四法。应当修习须跋以断除贪。应当修习慈以断除嗔恨。应当修习入出息念以断除寻。应当修习无常想以根除我慢。」
Rāhulasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni. Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo.
在《拉胡喇经》中也以「拉胡喇,你应当修习慈的修习」等方式,对一个人说了七种业处。因此,不应执着于文句,应当到处寻求意趣,这是在「取得业处」这里的业处之谈的决定。
§48
ti imassa pana padassa ayamatthadīpanā. ‘‘Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā’’ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ.
然而,这个句子的意义阐明如下:「那位瑜伽者前往给予业处的善友」,在此以所说的方式,前往所说种类的善友后,应当把自己托付给佛陀或世尊或导师,以具足意乐、具足胜解而请求业处。
Tatra ‘‘imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī’’ti evaṃ buddhassa bhagavato attā niyyātetabbo. Evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya. Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati. ‘‘Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito’’ti paccavekkhato panassa somanassameva uppajjati. Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ . Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. Evaṃsampadamidaṃ veditabbaṃ.
其中,应当以「世尊,我把这个自我身托付给您」这样把自己托付给佛陀世尊。因为如此不托付而住在边远住所时,当可怖所缘现前时,不能坚持而退到村边,与在家人混杂后,陷入邪命,会遭遇灾难不幸。但对于已托付自我身者,即使可怖所缘现前,恐惧也不会生起。当他省察「贤者,你不是早已把自己托付给诸佛了吗」时,只会生起喜悦。譬如有人有最上等的咖西咖衣,当那衣被老鼠或虫咬时,他会生起忧。但如果他把那衣给了无衣的比库,那么即使看见那比库把它撕成碎片,他也只会生起喜悦。应当知道这样的成就。
Ācariyassa niyyātentenāpi ‘‘imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī’’ti vattabbaṃ. Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti. So imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti. Niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti. So ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya.
即使被老师释放,也应该说:「尊者,我将此身交付给您。」因为未交付自身者,或者是不可教诫的,或者是难以劝告、不接受教诫的,或者是随意而行、不请问老师就去他想去的地方。老师不以资具或法来摄受他,不教导隐秘的经典。他得不到这两种摄受,在教法中得不到确立,不久就会达到破戒或在家状态。但已交付自身者,既不是不可教诫的,也不是随意而行的,而是易于劝告、依止于老师而生活的。他从老师获得两种摄受,在教法中达到增长、增盛、广大,如小宾德巴帝咖帝思沙长老的弟子们一样。
Therassa kira santikaṃ tayo bhikkhū āgamaṃsu. Tesu eko ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte sataporise papāte patituṃ ussaheyyanti āha. Dutiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha. Tatiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha. Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi. Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane. Tena vuttaṃ ‘‘buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā’’ti.
据说有三位比库来到长老处。其中第一位说:「尊者,若说『我为了您的利益』,我能够跳入百人高的悬崖。」第二位说:「尊者,若说『我为了您的利益』,我能够从头开始在石板上磨擦,直到完全消灭此身。」第三位说:「尊者,若说『我为了您的利益』,我能够止住入出息而命终。」长老认为「这些比库是有能力的」,为他们讲说业处。他们三人依止于他的教诫而住,都证得了阿拉汉果。这就是交付自己的利益。因此说「将自己交付给佛陀世尊或老师」。
§49
ti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ. Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti. Yathāha, ‘‘cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino’’ti. Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā. Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ. Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ. Samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho.
在「具足」这里,那位瑜伽者应该以无贪等六种行相具足意向。如此具足意向者,证得三种菩提中的某一种。如所说:「六种意向导向菩萨们的菩提成熟:诸菩萨以无贪意向在贪中见过患,以无嗔意向在嗔中见过患,以无痴意向在痴中见过患,以出离意向在家居中见过患,以远离意向在众中见过患,以出离意向在一切有趣中见过患。」因为凡是过去、未来、现在的入流者、一来者、不来者、漏尽者、辟支佛、正等正觉者,他们全都以这六种行相证得了各自应证得的殊胜。因此应该以这六种行相具足意向。而且应该以胜解具足,即应该以定胜解、定为重、定为首,以涅槃胜解、涅槃为重、涅槃为首。
§50
Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā. Itarena kiṃ caritosi? Ke vā te dhammā bahulaṃ samudācaranti? Kiṃ vā te manasikaroto phāsu hoti? Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā. Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ.
对于如此具足意向与胜解而请求业处者,具有他心智的老师应该观察心行而了知行。其他人应该以「你是什么行?」或「什么法在你身上多起?」或「你作意什么时感到舒适?」或「你的心倾向于哪种业处?」等方式询问而了知。如此了知后,应该讲说适合行的业处。
Kathentena ca tividhena kathetabbaṃ. Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ.
讲说时应该以三种方式讲说:对于天生已把握业处者,应该让他复诵一两次后给予。对于住在近处者,应该在他来的时候讲说。对于把握后想去别处者,应该不太简略、不太详细地讲说。
Tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā. Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ. Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati.
其中,讲说地遍时,应该讲说这九种行相:四种遍的过失、遍的制作、已制作者的修习方法、两种相、两种定、七种适当与不适当、十种安止善巧、精进平等、安止的规定。在其余业处中,也应该讲说各自相应的内容。这一切将在它们的修习规定中显现。
Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. ti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho , ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho. Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti. Athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā.
在如此讲说业处时,那位瑜伽者应该把握相而听闻。「把握」的意思是:这是下句,这是上句,这是它的意义,这是意趣,这是譬喻,如此系念每一行相。因为如此把握相而恭敬地听闻者,业处被善把握。然后依止于它,他的殊胜证得成就,不是其他人的。这是对「把握」这个词的意义阐明。
Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti.
至此,「亲近善友后,在四十种业处中把握适合自己行的某一业处」这些句子已经以一切行相详细阐述了。
Iti sādhujanapāmojjatthāya kate visuddhimagge · 如是为善人欢喜故而作的清净道论中
Samādhibhāvanādhikāre · 在定修习章中
Kammaṭṭhānaggahaṇaniddeso nāma · 业处取分别名为
Tatiyo paricchedo. · 第三章