4. Pathavīkasiṇaniddeso4. 地遍分别

218 段 · CSCD 巴利原典

§51

Idāni yaṃ vuttaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha yassa tāvācariyena saddhiṃ ekavihāre vasato phāsu hoti, tena tattheva kammaṭṭhānaṃ parisodhentena vasitabbaṃ. Sace tattha phāsu na hoti, yo añño gāvute vā aḍḍhayojane vā yojanamattepi vā sappāyo vihāro hoti, tattha vasitabbaṃ. Evañhi sati kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃdivasamācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati. Yo pana yojanappamāṇepi phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā suvisuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā dūrampi gantvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre vihātabbaṃ.

现在,所说的「舍弃不适合修习定的住处,住于适合的住处」,在此,对于那位与老师同住一处而感到舒适者,他应住在那里净化业处。如果在那里不舒适,另有在一伽乌他或半由旬或一由旬之内的适合住处,应住在那里。如此,当业处在某处生起疑惑或念的混乱时,他能在住处做完事务,中途行乞食,在用餐事务完毕后即前往老师的住处,当天在老师处净化业处,第二天礼敬老师后离开,中途行乞食,不疲倦地能够回到自己的住处。但若在一由旬之内也得不到舒适之处,他应在业处中断除一切结缚之处,使业处极清净、与作意相应后,即使前往远处,也应舍弃不适合修习定的住处,住于适合的住处。

Ananurūpavihāro不适当的住所

§52

Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato. Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma. Na tattha vihātabbaṃ.

在此,所谓不适合,是指具有十八种过失中的任何一种。这十八种过失是:大、新、旧、近道、有井、有叶、有花、有果、受欢迎、近城、近木材、近田地、有不和合之人存在、近市镇、近边地、近国界、不适宜、得不到善友。具有这十八种过失中任何一种过失者,名为不适合。不应住在那里。

Kasmā? tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti. Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. Tatrāyaṃ gocaragāme piṇḍāya carissāmīti pattacīvaramādāya nikkhanto sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Akaronto vattabhede dukkaṭaṃ āpajjati. Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ.

为什么?首先,在大住处,许多不同意欲者聚集,他们因互相对立而不做事务。菩提场等未被打扫。饮用水、洗用水未被供奉。在此,若他取钵衣想「我将在此乞食村行乞食」而出去,如果看见事务未做或水瓶空着,那么他必须做事务,必须供奉水。不做者犯违背事务的恶作。做者时间过去,过午入村,乞食完毕后得不到什么。入于独坐者也因沙玛内拉、年少比库的高声喧哗和僧伽甘马而散乱。但在一切事务都已做好、也没有其余接触的地方,在这样的大住处也可以住。

bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti evarūpe vihātabbaṃ.

在新住处,有许多新建工作,不做者被责难。但在比库们这样说「具寿随意行沙门法,我们将做新建工作」的地方,可以住在这样的住处。

pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.

在旧住处,有许多需要看护的,即使不看护自己的住处,也被责难,看护者业处衰退。

mahāpathavihāre rattindivaṃ āgantukā sannipatanti. Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti. Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.

在大道住处,日夜有来客聚集。对于非时到来者,给予自己的住处后,必须住在树下或石板上。第二天也是如此,业处没有机会。但在没有这样的来客拥挤之处,应住在那里。

nāma pāsāṇapokkharaṇī hoti, tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti, evaṃ sabbakālampi niccabyāvaṭo hoti.

所谓有井,是指有石池,为了水,大众聚集于此,城中居民、王族、上座长老的弟子们为了染色工作而来,对于他们询问器皿、木材、槽等,必须指示「在某处和某处」,如此一切时都常被打扰。

Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.

在有各种蔬菜叶之处,他取业处坐于日间住处时,采菜者在近处唱歌采叶,以不和合的声音接触而对业处造成障碍。

Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.

然而,在那些有各种花树盛开之处,也有同样的障碍。

Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā yathāruci akkosanti. Avāsāyapissa parakkamanti.

在那些有各种芒果、阎浮、波罗蜜等果实之处,想要果实的人前来乞求,不给予时他们就生气,或者强行拿取,傍晚时分在寺院中经行见到他们,说「近事男们,为何如此做」时,他们随意辱骂。他们努力使他离开住处。

pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti, yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ.

然而,在被认为是洞窟的南山、象腹、制多山、吉德山等类似寺院中居住者,人们从四方聚集,认为「这是阿拉汉」而想要礼敬,因此他不舒适,但对于那适合的人,应该白天前往别处,夜晚住在那里。

visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.

不相应的所缘来到眼前,女奴们也拿着水罐碰撞着行走,下来后不让路,有权势的人也在寺院中铺设席子而坐。

pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti, vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti. Sace sāyanhasamayaṃ padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti.

然而,在那些有柴薪和建筑材料树木之处,砍柴者如前述的蔬菜花朵采集者一样制造不适,人们前来说「寺院中有树木,砍伐后我们将建造房屋」而砍伐。如果傍晚时分从禅修处出来在寺院中经行见到他们,说「近事男们,为何如此做」,他们随意辱骂,努力使他离开住处。

Yo pana hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. Yatrāpi mahāsaṅghabhogo hoti, ārāmikā kulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikānaṃ kamma’’nti saṅghassa dassenti. Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito.

那被四周田地围绕者,在那里人们就在寺院中做打谷场而踩踏谷物,睡在门前,也制造许多其他不适。在那些有僧团大财产之处,园民扣留村民的牛,阻止水道,人们拿着稻穗「看你们园民的行为」而展示给僧团。因此因彼原因必须前往国王、大臣们的家门,这也被包含在依靠田地中。

ti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti.

在那些互相敌对的比库们居住之处,那些制造争吵、被劝阻「尊者,请勿如此做」时,从这位尘堆衣者到来之时起,说「我们完了」。

Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti.

那依靠水港或陆港者,在那里频繁地乘船和商队到来的人们「给予住处,给予饮水,给予盐」而打扰,制造不适。

pana manussā buddhādīsu appasannā honti.

然而,人们对佛陀等缺乏信心。

rājabhayaṃ hoti. Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati, itaropi na mayhaṃ vase vattatīti. Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa. Atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.

有王难。因为一位国王攻打某地区,说「不服从我的统治」,另一位也说「不服从我的统治」。这位比库有时在这位国王的领土游行,有时在那位的。于是他们认为「这是间谍」,使他遭受灾难不幸。

ti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. . Eko kira thero araññe vasati. Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. Thero caṅkamanasīsaṃ agamāsi. Sā sataporise papāte ṭhatvā gāyi. Thero paṭinivatti. Atha naṃ sā vegenāgantvā gahetvā ‘‘mayā, bhante, na eko na dve tumhādisā khāditā’’ti āha.

由于接触不相应的色等所缘,或由于被非人所占据而不适宜。据说有一位长老住在林野。那时有一位亚卡女站在叶屋门口唱歌。他出来站在门口,她去到经行道的一端唱歌。长老走到经行道的一端。她站在百寻深的悬崖边唱歌。长老折返。那时她迅速前来抓住他说:「尊者,我吃掉的像你这样的人不是一个两个」。

ti yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ. Tattha so kalyāṇamittānaṃ alābho mahādosoyevāti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo. Vuttampi cetaṃ aṭṭhakathāsu –

在那里无法获得老师或与老师相等者,或邬波驮耶或与邬波驮耶相等者,或善友。在那里,得不到善友是大过失。应知由这十八种过失中的任何一种所具备者为不适合。在诸义注中也说:

Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

「大住处、新住处、老住处、道路,

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

村落、叶、花,以及所期望的果,

Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

城市、木材、田地,由不相应的市镇,

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

边地界限、适宜处,在那里得不到朋友。」

Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

这十八种处,如此了知的智者;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti.

应从远处避开,犹如有蛇之道。

Anurūpavihāro适当的住所

§53

Yo pana gocaragāmato nātidūranāccāsannatādīhi pañcahaṅgehi samannāgato, ayaṃ anurūpo nāma. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti, tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhaṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).

凡具足离乞食村不太远不太近等五支者,此名为适宜。因为世尊曾说——「诸比库,如何住所具足五支?诸比库,于此,住所不太远不太近,具足来去,白天少人群,夜晚少声音少喧闹,少有虻、蚊、风、热、爬虫类的接触,住在那住所者,容易获得衣、钵食、住所、病者所需之药资具。而且,住在那住所的长老比库们,多闻、通晓圣典、持法、持律、持三十二相,时时前往请问、询问『尊者,这是如何?这个的意义是什么?』那些具寿们为他开显未开显的,阐明未阐明的,对于种种令人疑惑之法除去疑惑。诸比库,如此,住所具足五支。」(增支部10.11)。

Ayaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha vitthāro.

这是「舍弃不适于修习定的住所,住在适宜的住所者」在此的详说。

Khuddakapalibodhā小障碍

§54

ti evaṃ patirūpe vihāre viharantena yepissa te honti khuddakapalibodhā, tepi upacchinditabbā. Seyyathidaṃ, dīghāni kesanakhalomāni chinditabbāni. Jiṇṇacīvaresu daḷhīkammaṃ vā tunnakammaṃ vā kātabbaṃ. Kiliṭṭhāni vā rajitabbāni. Sace patte malaṃ hoti, patto pacitabbo. Mañcapīṭhādīni sodhetabbānīti. ‘‘Ayaṃ khuddakapalibodhupacchedaṃ katvā’’ti ettha vitthāro.

如此住在适宜的住所者,应断除那些小障碍。即是说,应剪除长的头发和体毛。对于旧衣应作加固工作或缝补工作。或应染污秽的。若钵有垢,应洗钵。应清洁床椅等。这是「作了断除小障碍」在此的详说。

Bhāvanāvidhānaṃ修习的方法

§55

Idāni ti ettha ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti.

「现在」在此,这是以地遍为首,依一切业处的详说。

Evaṃ upacchinnakhuddakapalibodhena hi bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena bhattasammadaṃ paṭivinodetvā pavivitte okāse sukhanisinnena katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ. Vuttañhetaṃ –

如此已断除小障碍的比库,午后从钵食返回,除去食物的昏沉,在远离的处所善坐,应在已作或未作的地上取相。因为曾说——

‘‘Pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī’ti. So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti.

「取地遍者,在地上取相,或已作或未作的,有边际的,非无边际的,有界限的,非无界限的,有周围的,非无周围的,有边界的,非无边界的,一盘的量或一碗的量。他善取那相,善持而持,善确定而确定。他善取那相,善持而持,善确定而确定后,见利益,作宝想,现起作意,对那所缘亲近,系缚心『确实以此行道,我将从老死解脱』。他离诸欲……进入并住于初禅。」

Tattha yena atītabhavepi sāsane vā isipabbajjāya vā pabbajitvā pathavīkasiṇe catukkapañcakajjhānāni nibbattitapubbāni, evarūpassa puññavato upanissayasampannassa akatāya pathaviyā kasitaṭṭhāne vā khalamaṇḍale vā nimittaṃ uppajjati, viya. Tassa kirāyasmato kasitaṭṭhānaṃ olokentassa taṃṭhānappamāṇameva nimittaṃ udapādi. So taṃ vaḍḍhetvā pañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi.

在那里,对于在过去世也曾在教法中或仙人出家中出家,曾生起地遍的四禅或五禅的这样具福德、具足近依的人,在未耕的地上、耕作处或打谷场上,相会生起。据说那位具寿观看耕作处时,与那处所同等大小的相生起了。他增长那个,生起五禅,以禅那为足处建立观,证得阿拉汉果。

Yo panevaṃ akatādhikāro hoti, tena ācariyasantike uggahitakammaṭṭhānavidhānaṃ avirādhetvā cattāro kasiṇadose pariharantena kasiṇaṃ kātabbaṃ. Nīlapītalohitaodātasambhedavasena hi cattāro pathavīkasiṇadosā. Tasmā nīlādivaṇṇaṃ mattikaṃ aggahetvā gaṅgāvahe mattikāsadisāya aruṇavaṇṇāya mattikāya kasiṇaṃ kātabbaṃ. Tañca kho vihāramajjhe sāmaṇerādīnaṃ sañcaraṇaṭṭhāne na kātabbaṃ. Vihārapaccante pana paṭicchannaṭṭhāne pabbhāre vā paṇṇasālāya vā saṃhārimaṃ vā tatraṭṭhakaṃ vā kātabbaṃ. Tatra saṃhārimaṃ catūsu daṇḍakesu pilotikaṃ vā cammaṃ vā kaṭasārakaṃ vā bandhitvā tattha apanītatiṇamūlasakkharakathalikāya sumadditāya mattikāya vuttappamāṇaṃ vaṭṭaṃ limpetvā kātabbaṃ. Taṃ parikammakāle bhūmiyaṃ attharitvā oloketabbaṃ. Tatraṭṭhakaṃ bhūmiyaṃ padumakaṇṇikākārena khāṇuke ākoṭetvā vallīhi vinandhitvā kātabbaṃ. Yadi sā mattikā nappahoti, adho aññaṃ pakkhipitvā uparibhāge suparisodhitāya aruṇavaṇṇāya mattikāya vidatthicaturaṅgulavitthāraṃ vaṭṭaṃ kātabbaṃ. Etadeva hi pamāṇaṃ sandhāya ‘‘suppamattaṃ vā sarāvamattaṃ vā’’ti vuttaṃ. ‘‘Sāntake no anantake’’tiādi panassa paricchedatthāya vuttaṃ.

但对于这样没有过去修习资格的人,他应不违背从老师处学得的业处方法,避免四种遍的过失而作遍。因为依青、黄、赤、白的区别,有四种地遍的过失。因此,不取青等颜色的泥土,应以如恒河沙般的晓色泥土作遍。而且不应在寺院中央、沙玛内拉等行走之处作。应在寺院边缘隐蔽处、山坡上、叶屋中,作可携带的或固定的。在那里,可携带的应在四根柱子上绑上布、皮革或席子,在那上面涂抹已除去草根、砂石、碎片、充分捣碎的泥土,作所说大小的圆形。在预备作业时应铺在地上观看。固定的应在地上如莲花蕊形打入木桩,用藤条绑好而作。如果那泥土不够,下面放入其他的,在上面用充分清净的晓色泥土作一张手宽四指宽的圆形。正是依此量而说「适当大小或盘子大小」。「有边的,非无边的」等则是为了说明界限而说。

§56

Tasmā evaṃ vuttappamāṇaparicchedaṃ katvā rukkhapāṇikā visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvā pāsāṇapāṇikāya ghaṃsetvā samaṃ bherītalasadisaṃ katvā taṃ ṭhānaṃ sammajjitvā nhatvā āgantvā kasiṇamaṇḍalato aḍḍhateyyahatthantare padese paññatte vidatthicaturaṅgulapādake suatthate pīṭhe nisīditabbaṃ. Tato dūratare nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare kasiṇadosā paññāyanti. Uccatare nisinnena gīvaṃ onamitvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujanti. Tasmā vuttanayeneva nisīditvā ‘‘appassādā kāmā’’tiādinā nayena kāmesu ādīnavaṃ paccavekkhitvā kāmanissaraṇe sabbadukkhasamatikkamupāyabhūte nekkhamme jātābhilāsena buddhadhammasaṅghaguṇānussaraṇena pītipāmojjaṃ janayitvā ‘‘ayaṃ dāni sā sabbabuddha paccekabuddha ariyasāvakehi paṭipannā nekkhammapaṭipadā’’ti paṭipattiyā sañjātagāravena ‘‘addhā imāya paṭipadāya pavivekasukharasassa bhāgī bhavissāmī’’ti ussāhaṃ janayitvā samena ākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ.

因此,这样作了所说大小的界限后,树木的手会生起不同的颜色。因此,不取那个,用石头的手磨平,作得平坦如鼓面,扫净那处所,洗浴后来到,应坐在从遍圆盘二肘半距离处设置的、一张手宽四指高的、善安置的座位上。因为坐得太远,遍不现起;坐得太近,遍的过失会显现。坐得太高,要弯着颈项观看;坐得太低,膝盖会疼痛。因此,依所说方式而坐,以「诸欲少味」等方式省察诸欲的过患,对欲的出离、超越一切苦的方便、出离生起渴望,以忆念佛法僧功德而生起喜悦,「这就是一切诸佛、辟支佛、圣弟子们所行的出离道」,对修行生起恭敬,「确实依此道我将成为独处乐味的分享者」,生起精勤,以平等的方式睁开眼睛,取相而修习。

Atiummīlayato hi cakkhu kilamati, maṇḍalañca ativibhūtaṃ hoti, tenassa nimittaṃ nuppajjati. Atimandaṃ ummīlayato maṇḍalamavibhūtaṃ hoti, cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati. Tasmā ādāsatale mukhanimittadassinā viya samenākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ, na vaṇṇo paccavekkhitabbo, na lakkhaṇaṃ manasikātabbaṃ. Apica vaṇṇaṃ amuñcitvā nissayasavaṇṇaṃ katvā ussadavasena paṇṇattidhamme cittaṃ paṭṭhapetvā manasi kātabbaṃ. Pathavī mahī, medinī, bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu yamicchati, yadassa saññānukūlaṃ hoti, taṃ vattabbaṃ. Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ. Kālena ummīletvā kālena nimīletvā āvajjitabbaṃ. Yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ.

因为睁得太开,眼睛会疲劳,圆盘也太明显,因此他的相不生起。睁得太微弱,圆盘不明显,心也沉没,这样相也不生起。因此,应如看镜面中的面相者一样,以平等的方式睁开眼睛,取相而修习,不应省察颜色,不应作意特相。而且,不舍弃颜色,作为所依的颜色,依增益而在概念法上安立心,应作意。在地、大地、地界、土地、持地等地的名称中,应说他所喜欢的、与他的想相应的。而且「地」这个名称是明显的,因此就以明显的方式「地、地」而修习。应时而睁开、时而闭上而转向。直到取相未生起,即使百次、千次或更多次,也应以此方式修习。

§57

Tassevaṃ bhāvayato yadā nimīletvā āvajjantassa ummīlitakāle viya āpāthamāgacchati, tadā uggahanimittaṃ jātaṃ nāma hoti. Tassa jātakālato paṭṭhāya na tasmiṃ ṭhāne nisīditabbaṃ. Attano vasanaṭṭhānaṃ pavisitvā tattha nisinnena bhāvetabbaṃ. Pādadhovanapapañcaparihāratthaṃ panassa ekapaṭalikupāhanā ca kattaradaṇḍo ca icchitabbo. Athānena sace taruṇo samādhi kenacideva asappāyakāraṇena nassati, upāhanā āruyha kattaradaṇḍaṃ gahetvā taṃ ṭhānaṃ gantvā nimittaṃ ādāya āgantvā sukhanisinnena bhāvetabbaṃ, punappunaṃ samannāharitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. Tassevaṃ karontassa anukkamena nīvaraṇāni vikkhambhanti, kilesā sannisīdanti, upacārasamādhinā cittaṃ samādhiyati, paṭibhāganimittaṃ uppajjati.

当他这样修习时,当闭眼转向时如睁眼时一样来到眼前,那时取相已生起。从它生起时起,不应坐在那处所。应进入自己的住处,坐在那里修习。为了避免洗脚的麻烦,他应有一双拖鞋和一根手杖。然后,如果他的幼嫩的定因某种不适当的原因而失去,穿上拖鞋,拿着手杖,去那处所,取相后回来,舒适地坐着修习,应反复专注,应以寻思击打、以思惟击打。当他这样做时,渐次地诸盖被镇伏,诸烦恼沉静,心以近行定而得定,似相生起。

Tatrāyaṃ purimassa ca uggahanimittassa imassa ca viseso, uggahanimitte kasiṇadoso paññāyati, paṭibhāganimittaṃ thavikato nihatādāsamaṇḍalaṃ viya sudhotasaṅkhathālaṃ viya valāhakantarā nikkhantacandamaṇḍalaṃ viya meghamukhe balākā viya uggahanimittaṃ padāletvā nikkhantamiva tato sataguṇaṃ sahassaguṇaṃ suparisuddhaṃ hutvā upaṭṭhāti. Tañca kho neva vaṇṇavantaṃ, na saṇṭhānavantaṃ. Yadi hi taṃ īdisaṃ bhaveyya, cakkhuviññeyyaṃ siyā oḷārikaṃ sammasanupagaṃ tilakkhaṇabbhāhataṃ, na panetaṃ tādisaṃ. Kevalañhi samādhilābhino upaṭṭhānākāramattaṃ saññajametanti.

在那里,前面的取相与这个的差别是:在取相中遍的过失显现,似相如从皮革中取出的镜盘,如善洗的螺钿盘,如从云间出来的月轮,如云口中的白鹤,如破开取相而出来一样,比那个百倍、千倍更清净而现起。而且它既无颜色,也无形状。因为如果它是这样的,应是眼识所识知的、粗的、可通达、被三相所击的,但它不是那样的。只是获得定者的现起行相、想的生起而已。

§58

Uppannakālato ca panassa paṭṭhāya nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitamevāti.

从它生起时起,诸盖已被镇伏,诸烦恼已沉静,心以近行定已得定。

Duvidho hi samādhi upacārasamādhi ca appanāsamādhi ca. Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā paṭilābhabhūmiyaṃ vā. Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ hoti. Paṭilābhabhūmiyaṃ aṅgapātubhāvena.

定有二种:近行定和安止定。以二种行相心得定:在近行地或在获得地。在那里,在近行地,以舍断诸盖,心得定。在获得地,以支的显现。

Dvinnaṃ pana samādhīnaṃ idaṃ nānākāraṇaṃ, upacāre aṅgāni na thāmajātāni honti, aṅgānaṃ athāmajātattā, yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evameva upacāre uppanne cittaṃ kālena nimittamārammaṇaṃ karoti, kālena bhavaṅgamotarati. Appanāyaṃ pana aṅgāni thāmajātāni honti, tesaṃ thāmajātattā, yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattatīti.

这两种定的差别原因是:在近行定中,诸支不强有力,由于诸支不强有力,犹如幼小的童子被扶起站立时,一次又一次地跌倒在地上,同样地,当近行定生起时,心时而取似相为所缘,时而沉入有分。但在安止定中,诸支强有力,由于它们强有力,犹如有力的男子从座位起立后,即使整日也能站立,同样地,当安止定生起时,心一旦断除有分之流后,即使整夜、整日都能安住,只是依善速行的次第而转起。

Tatra yadetaṃ upacārasamādhinā saddhiṃ paṭibhāganimittaṃ uppannaṃ, tassa uppādanaṃ nāma atidukkaraṃ. Tasmā sace teneva pallaṅkena taṃ nimittaṃ vaḍḍhetvā appanaṃ adhigantuṃ sakkoti, sundaraṃ. No ce sakkoti, athānena taṃ nimittaṃ appamattena cakkavattigabbho viya rakkhitabbaṃ. Evañhi –

其中,这与近行定一起生起的似相,其生起确实极为困难。因此,若能以同一座次增长那个相而证得安止,那是美好的。若不能,那么他应当不放逸地守护那个相,犹如守护转轮王胎一般。确实如此——

Nimittaṃ rakkhato laddha-parihāni na vijjati;

「守护所得之相者,不会有退失;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassati.

若不守护,所得之物将一次次地消失。」

Sattasappāyā七种适宜

§59

Tatrāyaṃ rakkhaṇavidhi –

其中,这是守护的方法——

Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;

「住所、行处、言语、人、食物、气候、

Iriyāpathoti sattete, asappāye vivajjaye.

姿势——这七种,应避免不适宜者,

Sappāye satta sevetha, evañhi paṭipajjato;

应亲近七种适宜者,如此行持者,」

Nacireneva kālena, hoti kassaci appanā.

不久之后,某人获得安止。

Tatrassa yasmiṃ āvāse vasantassa anuppannaṃ vā nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo. Yattha nimittaṃ uppajjati ceva thāvarañca hoti , sati upaṭṭhāti, cittaṃ samādhiyati nāgapabbatavāsīpadhāniyatissattherassa viya, ayaṃ sappāyo. Tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvā yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ. Āvāsasappāyatāya hi tambapaṇṇidīpamhi cūḷanāgaleṇe vasantā tattheva kammaṭṭhānaṃ gahetvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu. Sotāpannādīnaṃ pana aññattha ariyabhūmiṃ patvā tattha arahattappattānañca gaṇanā natthi. Evamaññesupi cittalapabbatavihārādīsu.

于此,当他住在某住处时,若未生起的相不生起,或已生起的相消失,未现起的念不现起,未得定的心不得定,这是不适合的。在那里,相生起且稳固,念现起,心得定,如住在那咖巴瓦他精勤帝思长老那样,这是适合的。因此,在有许多住处的寺院中,应在每一处各住三天,在那里他的心得一境,就应住在那里。由于住处的适合性,在咖兰巴尼地巴岛的小那咖石窟中居住,就在那里取业处,五百位比库证得阿拉汉果。至于入流者等在别处证得圣位,以及在那里证得阿拉汉果者,则无法计数。在其他如芝答喇巴瓦他寺等处也是如此。

pana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo. Viparīto asappāyo.

从住处向北或向南,不太远,在一由旬半之内,有容易获得具足的比库,这是适合的。相反则是不适合的。

nti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ, tañhissa nimittantaradhānāya saṃvattati. Dasakathāvatthunissitaṃ sappāyaṃ, tampi mattāya bhāsitabbaṃ.

包含三十二种畜生论的是不适合的,那会导致他的相消失。依于十种谈论事的是适合的,那也应适量而说。

pi atiracchānakathiko sīlādiguṇasampanno, yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā cittaṃ thirataraṃ hoti, evarūpo sappāyo. Kāyadaḷhībahulo pana tiracchānakathiko asappāyo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti, tādisañca āgamma koṭapabbatavāsīdaharasseva samāpattipi nassati, pageva nimittaṃ.

即使是多说畜生论者,若达上等德,依靠他未得定的心得定,或已得定的心更加稳固,这样的人是适合的。但多说畜生论而身体强壮者是不适合的。他确实如泥团般使清净的水变污浊,依靠这样的人,甚至住在库答巴瓦他的达哈拉的等至也会消失,何况相呢。

pana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti. pi kassaci sīto, kassaci uṇho sappāyo hoti. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti, asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, taṃ bhojanaṃ so ca utu sappāyo. Itaraṃ bhojanaṃ itaro ca utu asappāyo.

对某人来说甜的适合,对某人来说酸的适合。对某人来说冷的适合,对某人来说热的适合。因此,受用某种食物或某种季节时感到舒适,未得定的心得定,或已得定的心更加稳固,那种食物和那个季节是适合的。其他食物和其他季节是不适合的。

pi kassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro. Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvā yasmiṃ iriyāpathe asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, so sappāyo. Itaro asappāyoti veditabbo.

对某人来说经行是适合的,对某人来说卧、站、坐中的某一种适合。因此,如同那住处一样,经过三天的观察,在哪种威仪中未得定的心得定,或已得定的心更加稳固,那是适合的。应知其他是不适合的。

Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. Evaṃ paṭipannassa hi nimittāsevanabahulassa nacireneva kālena hoti kassaci appanā.

如此,应舍弃这七种不适合的,应受用适合的。如此行持,多修习相者,不久之后,某人获得安止。

Dasavidhaappanākosallaṃ十种安止善巧

§60

Yassa pana evampi paṭipajjato na hoti, tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ. Tatrāyaṃ nayo, dasāhākārehi appanākosallaṃ icchitabbaṃ, vatthuvisadakiriyato, indriyasamattapaṭipādanato, nimittakusalato, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti.

然而,即使如此实行也不能得到(禅那)者,他应当成就十种安止的善巧。在此,其方法是:应当以十种行相希求安止的善巧:从令所缘清净,从诸根平等的施设,从相的善巧,在应当策励心的时候策励心,在应当抑制心的时候抑制心,在应当激励心的时候激励心,在应当舍置心的时候舍置心,从避免未得定者,从亲近已得定者,以及倾向于此。

§61

Tattha nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. Ajjhattikabāhire ca vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ, parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati.

在此,「令所缘清净」是指:令内外诸所缘成为清净的状态。当他的头发、指甲、体毛长了,或者身体被汗垢所染,那时内所缘不清净、不清净。当他的衣服破旧、污秽、恶臭,或者住所肮脏,那时外所缘不清净、不清净。当内外所缘不清净时,在已生起的心与心所中,智也不清净,如同依于不清净的灯盏、灯芯、灯油而生起的灯焰之光。以不清净的智思惟诸行时,诸行也不明了,从事业处时,业处也不能达到增长、增进、广大。然而,当内外所缘清净时,在已生起的心与心所中,智也清净、清净,如同依于清净的灯盏、灯芯、灯油而生起的灯焰之光。以清净的智思惟诸行时,诸行也明了,从事业处时,业处也达到增长、增进、广大。

§62

nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ , satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti, tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ, tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattheravatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā. Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati, tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti. Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati, tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha – ‘‘sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī’’ti.

「诸根平等的施设」是指:令信等诸根成为平等的状态。如果他的信根强而其余诸根弱,那时精进根不能行使策励的作用,念根不能行使现起的作用,定根不能行使不散乱的作用,慧根不能行使见的作用,因此应当以观察法的自性,或者以不如理作意来减弱它——如同作意时变强那样。在此,瓦咖利长老的事例是例证。如果精进根强,那时信根不能行使胜解的作用,其余诸根也不能行使各自作用的差别,因此应当以轻安等的修习来减弱它。在此也应当显示索那长老的事例。如此,在其余诸根中,当一根强时,应当了知其余诸根在自己的作用上不能胜任。然而,在此特别赞叹信与慧、定与精进的平等。因为信强而慧弱者,头脑轻信,在非处生信。慧强而信弱者,倾向于诡诈的一边,如同由药物引起的疾病般难以治疗。以两者的平等,只在有处生信。然而,定强而精进弱者,因为定有懈怠的一边,懈怠制伏他。精进强而定弱者,因为精进有掉举的一边,掉举制伏他。然而,定与精进结合,不能陷入懈怠。精进与定结合,不能陷入掉举,因此应当使两者平等。因为以两者的平等而有安止。再者,对于定行者,即使信很强也适合。如此信解、确信者将达到安止。然而,在定与慧中,对于定行者,一境性强适合。如此他达到安止。对于观行者,慧强适合。如此他达到特相的通达。然而,即使以两者的平等也有安止。然而,念在一切处强都适合。因为念以信、精进、慧这些倾向掉举的一边而保护心不陷入掉举,以倾向懈怠的定而保护不陷入懈怠,因此它如同一切菜肴中的盐调味料,以及一切王事中的一切事务大臣般,在一切处都应当希求。因此说:「然而,念被世尊说为一切处。什么原因?因为心以念为依归,念有守护的现起,离念则无心的策励与抑制。」

§63

nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa ca bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ.

「相的善巧」是指:对于地遍等心一境性之相,未作时的作的善巧,已作时的修习的善巧,以及由修习所得时的守护的善巧,这在此是所意指的。

§64

Kathañca ? Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

如何呢?当他的心因过度松弛的精进等而沉没时,那时应当不修习轻安觉支等三者,而修习择法觉支等。因为这被世尊所说:

‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhi…pe… akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti. Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? Evaṃ bhante’’ti (saṃ. ni. 5.234).

「诸比库,譬如有人想要燃起小火,他在那里投入湿草、投入湿牛粪、投入湿木柴,给予水与风,以尘土覆盖,诸比库,那人能够燃起小火吗?」「不能,尊者。」「诸比库,如此,在心沉没的时候,那时不是修习轻安觉支的时候,不是修习定觉支的时候……不是修习舍觉支的时候。那是什么原因?诸比库,沉没的心,以这些法难以令其生起。诸比库,然而,在心沉没的时候,那时是修习择法觉支的时候,是修习精进觉支的时候,是修习喜觉支的时候。那是什么原因?诸比库,沉没的心,以这些法容易令其生起。诸比库,譬如有人想要燃起小火,他在那里投入干草、投入干牛粪、投入干木柴,给予口风,不以尘土覆盖,诸比库,那人能够燃起小火吗?」「能,尊者。」

Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ –

在此,应当以各自的食的方式了知择法觉支等的修习。因为这被说:

‘‘Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

「诸比库,有善与不善法、有罪与无罪法、劣与胜法、黑与白相对法。在此,如理作意的多修习,这是未生起的择法觉支的生起之食,或者已生起的择法觉支的增长、增进、修习、圆满。」

Tathā ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

同样地,「诸比库,有发勤界、出离界、勇猛界。于此如理作意多修习,这是未生起的精进觉支生起之食,或已生起的精进觉支增长、圆满、修习、成就。」

Tathā ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

同样地,「诸比库,有喜觉支所依之诸法。于此如理作意多修习,这是未生起的喜觉支生起之食,或已生起的喜觉支增长、圆满、修习、成就。」

Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma. Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma. Tattha ti paṭhamavīriyaṃ vuccati. ti kosajjato nikkhantattā tato balavataraṃ. ti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. ti pana pītiyā eva etaṃ nāmaṃ. Tassāpi uppādakamanasikārova yoniso manasikāro nāma.

于此,以自性、共相、特相之通达而转起的作意,名为于善等的如理作意。以发勤界等之生起而转起的作意,名为于发勤界等的如理作意。于此,「发勤界」称为初精进。「出离界」因从懈怠出离故,比那更强。「勇猛界」因攀登更高之处故,比那也更强。「喜觉支所依之诸法」则只是喜的名称。其生起作意也名为如理作意。

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti.

再者,七法导向择法觉支的生起:好问性、净化事物、平衡诸根、避免劣慧者、亲近有慧者、省察甚深智行、倾向于彼。

Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, ‘‘buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā, ‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā’’ti evaṃ satthu mahattapaccavekkhaṇatā, ‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti.

十非法品导向精进觉支的生起:省察恶趣等怖畏、显示精进所得世间出世间殊胜之利益、省察行道「诸佛、辟支佛、大弟子所行之道我应行,而懈怠者不能行」、以令施主大果而恭敬钵食、省察导师之伟大「我的导师是精进发勤的赞叹者,他的教诫不可违越,对我们多有利益,以实践而受礼敬才是礼敬,非其他」、省察遗产之伟大「我应取名为正法的大遗产,而懈怠者不能取」、以光明想作意、变换威仪、住于露地等去除昏沉睡眠、避免懈怠者、亲近发勤精进者、省察正勤、倾向于彼。

Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.

十非法品导向喜觉支的生起:佛随念、法随念、僧随念、戒随念、舍随念、天随念、寂止随念、避免粗鄙者、亲近温和者、省察令人净信之经、倾向于彼。如此,以这些方式生起这些法,名为修习择法觉支等。如是,于应策励心之时,他策励心。

§65

Kathaṃ ? Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

如何?当他因过度发勤精进等而心掉举时,则不修习择法觉支等三者,而修习轻安觉支等。世尊确实说过——

‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe… na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriya…pe… akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti. Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya…pe… paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).

「诸比库,譬如有人欲熄灭大火聚,他若投入干草……不以尘土覆盖,诸比库,那人能熄灭大火聚吗?」「不能,世尊。」「诸比库,同样地,于心掉举之时,非时修习择法觉支,非时修习精进觉支,非时修习喜觉支。何以故?诸比库,掉举之心,以这些法难以寂止。诸比库,于心掉举之时,是时修习轻安觉支,是时修习定觉支,是时修习舍觉支。何以故?诸比库,掉举之心,以这些法易于寂止。诸比库,譬如有人欲熄灭大火聚,他若投入湿草……以尘土覆盖,诸比库,那人能熄灭大火聚吗?」「能,世尊。」

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā –

在此,也应当依各自的食而了知轻安觉支等的修习。因为世尊说过——

‘‘Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

「诸比库,有身轻安、心轻安。于此如理作意多修习,这是食,导致未生起的轻安觉支生起,或已生起的轻安觉支增长、增广、修习、圆满。」

Tathā ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

同样地,「诸比库,有止相、不散乱相。于此如理作意多修习,这是食,导致未生起的定觉支生起,或已生起的定觉支增长、增广、修习、圆满。」

Tathā ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

同样地,「诸比库,有舍觉支所依之诸法。于此如理作意多修习,这是食,导致未生起的舍觉支生起,或已生起的舍觉支增长、增广、修习、圆满。」

Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma. nti ca samathassevetamadhivacanaṃ. Avikkhepaṭṭhena ca tasseva nti.

于此,观察他先前轻安等生起的方式,依那些的生起方式而转起的作意,在这三句中名为如理作意。「止相」是止的同义语。「不散乱相」是以不散乱之义而说的那个(止)。

Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.

再者,七法导致轻安觉支的生起:亲近精美饮食、亲近适宜的气候、亲近适宜的威仪、中庸的努力、避免身粗暴的人、亲近身轻安的人、倾向于此。

Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā , nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, sammāpavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti.

十非法品导致定觉支的生起:事物的清净、善巧于相、诸根平等的实行、适时抑制心、适时策励心、以信与悚惧激励无兴趣的心、正确进行时的舍置、避免无定的人、亲近有定的人、省察禅那与解脱、倾向于此。

Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti.

五法导致舍觉支的生起:对有情的中舍、对诸行的中舍、避免对有情与诸行嬉戏的人、亲近对有情与诸行中舍的人、倾向于此。如此,生起这些法而修习轻安觉支等。这样,在应当抑制心的时候,他抑制心。

§66

Kathaṃ ? Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.

如何？当他由于慧的运用迟钝或由于未获得寂止之乐而心无喜悦时，那时他以省察八种悚惧事而使其悚惧。即：生、老、病、死四种，恶趣之苦为第五，过去轮回根本之苦，未来轮回根本之苦，现在寻求食物根本之苦。并且以随念佛法僧功德而使其生起净信。如此，在应当使心喜悦之时，他于那时使心喜悦。

Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.

如何在应当舍置心之时，他于那时舍置心？当他如此行道时，心不沉没、不掉举、不无喜悦，于所缘平等转起，进入止的道路，那时他于策励、抑制、使喜悦诸事不作功用，犹如御者对平等转起的诸马。如此，在应当舍置心之时，他于那时舍置心。

nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccapasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.

即对未曾登上出离道、从事众多事务、心散乱的诸人，远离舍弃。

nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.

即对已行出离道、已得定的诸人，时时亲近。

nāma samādhiadhimuttatā samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho.

即倾向于定之义，意为重视定、倾向定、趣向定、导向定。

Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ.

如此应成就此十种安止的善巧。

Evañhi sampādayato, appanākosallaṃ imaṃ;

如此成就安止的善巧者，

Paṭiladdhe nimittasmiṃ, appanā sampavattati.

当获得相时，安止即转起。

Evañhi paṭipannassa, sace sā nappavattati;

如此行道者,若彼(定)不生起;

Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.

即使如此也不应舍弃修习,智者应当精进。

Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo;

舍弃正精进后,学童能证得

Adhigacche parittampi, ṭhānametaṃ na vijjati.

殊胜,乃至微小,此处不可得。

Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho;

因此,觉者应观察心的转起行相,

Samataṃ vīriyasseva, yojayetha punappunaṃ.

一再地使精进平等。

Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ;

若心稍有松弛,应当策励;

Accāraddhaṃ nisedhetvā, samameva pavattaye.

制止过度精进后,应使其平等地转起。

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

在花粉、莲叶、线、船、管中，

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

如蜜蜂等的进行，已善加说明。

Līnauddhatabhāvehi, mocayitvāna sabbaso;

从沉没与掉举的状态，完全解脱后，

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

如此使心朝向于相。

Nimittābhimukhapaṭipādanaṃ向相的修习方法

§68

Tatrāyamatthadīpanā – yathā hi acheko madhukaro asukasmiṃ rukkhe pupphaṃ pupphitanti ñatvā tikkhena vegena pakkhando taṃ atikkamitvā paṭinivattento khīṇe reṇumhi sampāpuṇāti. Aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti. Cheko pana samena javena pakkhando sukhena puppharāsiṃ sampatvā yāvadicchakaṃ reṇuṃ ādāya madhuṃ sampādetvā madhurasamanubhavati.

此中，这是义理的阐明——犹如不善巧的蜜蜂知道「在某树上花已开」后，以猛烈的速度飞去，越过了那个，返回时，在花粉已尽时才到达。另一不善巧者以缓慢的速度飞去，在已尽时才到达。但善巧者以适中的速度飞去，安乐地到达花堆后，取了所欲的花粉，制成蜜后，享受甜味。

Yathā ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesu eko acheko vegena satthaṃ pātento uppalapattaṃ dvidhā vā chindati, udake vā paveseti. Aparo acheko chijjanapavesanabhayā satthakena phusitumpi na visahati. Cheko pana samena payogena tattha satthapahāraṃ dassetvā pariyodātasippo hutvā tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati.

又犹如在外科医生的弟子们在水盆中的莲叶上学习刀术时,一位不善巧者以猛力挥刀,将莲叶切成两半,或使其沉入水中。另一不善巧者因害怕切断或沉入,连用刀触碰也不能。但善巧者以适中的努力在那里展示刀击,成为技艺纯熟者后,在那样的地方工作而获得利益。

Yathā ca yo catubyāmappamāṇaṃ makkaṭasuttamāharati, so cattāri sahassāni labhatīti raññā vutte eko achekapuriso vegena makkaṭasuttamākaḍḍhanto tahiṃ tahiṃ chindatiyeva. Aparo acheko chedanabhayā hatthena phusitumpi na visahati. Cheko pana koṭito paṭṭhāya samena payogena daṇḍake vedhetvā āharitvā lābhaṃ labhati.

又犹如当国王说「凡取来四肘量的猴线者,他获得四千」时,一位不善巧者猛力拉扯猴线,在各处只是切断而已。另一不善巧者因害怕切断,连用手触碰也不能。但善巧者从末端开始以适中的努力穿过棒子取来而获得利益。

Yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti. Aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti. Cheko pana mandavāte laṅkāraṃ pūretvā balavavāte aḍḍhalaṅkāraṃ katvā sotthinā icchitaṭṭhānaṃ pāpuṇāti.

又犹如不善巧的舵手在强风中张满帆,使船驶向外国。另一不善巧者在弱风中降下帆,使船停在那里。但善巧者在弱风中张满帆,在强风中张半帆,安全地到达所欲之处。

Yathā ca yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatīti ācariyena antevāsikānaṃ vutte eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti. Aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati. Cheko pana samena payogena pūretvā lābhaṃ labhati.

正如老师对弟子们说:「不洒出油而装满瓶者得利益」,有一位不善巧者贪求利益,快速地装满而洒出油。另一位不善巧者因害怕洒出油而不敢倒入。但善巧者以平稳的方法装满而得利益。

Evameva eko bhikkhu uppanne nimitte sīghameva appanaṃ pāpuṇissāmīti gāḷhaṃ vīriyaṃ karoti, tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ. Eko accāraddhavīriyatāya dosaṃ disvā kiṃ dānime appanāyāti vīriyaṃ hāpeti, tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ. Yo pana īsakampi līnaṃ līnabhāvato uddhataṃ uddhaccato mocetvā samena payogena nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ. Imamatthaṃ sandhāya etaṃ vuttaṃ –

同样地,一位比库在相生起时,以「我将快速地达到安止」而作强烈的精进,他的心因精进过强而落入掉举,他不能达到安止。一位比库见到精进过强的过失,放弃精进而想「现在何需安止」,他的心因精进过弱而落入懈怠,他也不能达到安止。但若稍微懈怠时从懈怠状态中解脱,掉举时从掉举中解脱,以平稳的方法使心朝向相而运作,他达到安止,应当成为这样的人。为了显示此义而说此:

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

「如微尘于莲叶上,如线于船上、瓶中;

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

如蜜蜂等之运作,已被善说。

Līnauddhatabhāvehi , mocayitvāna sabbaso;

从懈怠与掉举的状态,完全地解脱后;

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

如此使心朝向相而运作。」

Paṭhamajjhānakathā初禅论

§69

Iti evaṃ nimittābhimukhaṃ mānasaṃ paṭipādayato panassa idāni appanā ijjhissatīti bhavaṅgaṃ upacchinditvā pathavī pathavīti anuyogavasena upaṭṭhitaṃ tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanamuppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti. Tesu avasāne ekaṃ rūpāvacaraṃ, sesāni kāmāvacarāni. Pakaticittehi balavataravitakkavicārapītisukhacittekaggatāni yāni appanāya parikammattā tipi, yathā gāmādīnaṃ āsannapadeso gāmūpacāro nagarūpacāroti vuccati, evaṃ appanāya āsannattā samīpacārattā vā tipi, ito pubbe parikammānaṃ, upari appanāya ca anulomato tipi vuccanti. Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato, mahaggatagottabhāvanato ca tipi vuccati. Agahitaggahaṇena panettha paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu. Paṭhamaṃ vā upacāraṃ, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ pañcamaṃ vā appanācittaṃ. Catutthameva hi pañcamaṃ vā appeti, tañca kho khippābhiññadandhābhiññavasena. Tato paraṃ javanaṃ patati. Bhavaṅgassa vāro hoti.

如此使心朝向相而运作时,现在安止将成就,切断有分,以「地、地」的作意方式生起的那地遍本身为所缘,意门转向生起。其后在同一所缘上四或五个速行速行。在它们当中,最后一个是色界的,其余的是欲界的。比平常心更强的寻、伺、喜、乐、心一境性,因为是安止的准备而称为遍作,正如村庄等的邻近地区被称为村近行、城近行,同样地,因为接近安止、邻近安止而称为近行,因为在此之前是遍作,在上面是安止,并且随顺而称为随顺。在此当中最后的,因为超越小种姓、修习大种姓而称为种姓。但以未取而取的方式,在此第一个是遍作,第二个是近行,第三个是随顺,第四个是种姓。或者第一个是近行,第二个是随顺,第三个是种姓,第四个或第五个是安止心。因为第四个或第五个达到安止,这是依快通智与慢通智而定。其后速行落下。有分的时机到来。

Ābhidhammikagodattatthero pana ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12) imaṃ suttaṃ vatvā āsevanapaccayena pacchimo pacchimo dhammo balavā hoti, tasmā chaṭṭhepi sattamepi appanā hotīti āha, taṃ aṭṭhakathāsu ‘‘attano matimattaṃ therasseta’’nti vatvā paṭikkhittaṃ. Catutthapañcamesuyeva pana appanā hoti. Parato javanaṃ patitaṃ nāma hoti, bhavaṅgassa āsannattāti vuttaṃ . Tameva vicāretvā vuttattā na sakkā paṭikkhipituṃ. Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti papāte eva patati, evaṃ chaṭṭhe vā sattame vā appetuṃ na sakkoti, bhavaṅgassa āsannattā. Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.

但阿毗达磨派果德多长老说了「前前诸善法以习行缘为缘而为后后诸善法之缘」这个经文后说:「以习行缘,后后之法强,因此在第六、第七也有安止」,那在诸义注中说「这是长老自己的见解」而被拒绝。但安止只在第四或第五。所说的「速行从那里落下,因为接近有分」。因为经过考察而说,不能拒绝。正如人朝向断崖奔跑,即使想停止,在边缘踏步也不能停止,就落入悬崖,同样地,在第六或第七不能达到安止,因为接近有分。因此应知安止只在第四或第五。

Sā ca pana ekacittakkhaṇikāyeva. Sattasu hi ṭhānesu addhānaparicchedo nāma natthi paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantaraphale, rūpārūpabhavesu bhavaṅgajjhāne, nirodhassa paccaye nevasaññānāsaññāyatane, nirodhā vuṭṭhahantassa phalasamāpattiyanti. Ettha maggānantaraphalaṃ tiṇṇaṃ upari na hoti. Nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnamupari na hoti. Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi, sesaṭṭhānesu ekameva cittanti. Iti ekacittakkhaṇikāyeva appanā. Tato bhavaṅgapāto. Atha bhavaṅgaṃ vocchinditvā jhānapaccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti.

而且那(初禅安止)只是一个心识刹那。因为在须跋没有时间的限定:在初次安止、在世间神通、在四道、在道之后的果、在色界无色界有的有分禅那、在灭尽定的近因非想非非想处、从灭尽定出定时的果定。此中,道之后的果在三上位不存在。灭尽定的近因非想非非想处在二上位不存在。在色界无色界诸有中,有分没有限量,在其余诸处只是一个心识。如此,安止只是一个心识刹那。从那之后有分堕落。然后切断有分,为了省察禅那而转向,从那之后是禅那的省察。

Ettāvatā ca panesa vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (dha. sa. 160; dī. ni. 1.226). Evamanena pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

到此程度,他「离诸欲,离诸不善法,有寻、有伺,由离而生喜与乐,具足初禅而住」。如此,他已证得五支舍断、五支具足、三种善、十相圆满的初禅地遍。

§70

Tattha ti kāmehi viviccitvā vinā hutvā apakkamitvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti.

其中「离诸欲」:离开诸欲,无有而离去。而此处这个「离」(eva)字,应知是限定之义。因为是限定之义,所以在具足那初禅而住的时刻,即使诸欲不存在,也显示那初禅的对立性,以及只有通过舍断诸欲才能证得它。

Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati, nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati, andhakāre sati padīpobhāso viya. Tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.

如何?因为当以「离诸欲」这样作限定时,这就明白了:确实诸欲是禅那的对立者,当它们存在时,这(禅那)不生起,如同在黑暗中灯光(不显现)。只有通过舍断它们才能证得它,如同舍断此岸而到达彼岸。因此作限定。

Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha, ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (dī. ni. 3.353). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ. Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.

此中,可能(有人问):为何这(离)字只在前句说,不在后句说?难道不离诸不善法也能具足禅那而住吗?但不应这样看。因为从那(诸欲)出离,所以在前句说这个字。因为这禅那是超越欲界,是欲贪的对治,所以只是诸欲的出离。如所说:「这是诸欲的出离,即出离」。而在后句也应如同「诸比库,只在此处有沙门,在此处有第二沙门」此处带来「只」(eva)字而说,这样应说。因为须跋不离其他称为盖的诸不善法而具足禅那而住。因此,在「离诸欲,离诸不善法」这两句中都应看到这个字。而且在两句中,虽然以「离」这个共通的词,包括对治离等和身离等一切诸离,但在此处只应看到身离、心离、镇伏离这三种。

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā, manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati, tena kāyaviveko vutto hoti. Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati, tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ. Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa. Paṭhamena ca payogasuddhi , dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.

而以「诸欲」这个词,在《义释》中以「什么是所缘欲?可爱的色」等方式所说的所缘欲,以及在那里和《分别论论》中所说的「欲是欲,贪是欲,欲贪是欲,思是欲,贪是欲,思贪是欲,这些称为诸欲」这样的烦恼欲,应看到这一切都被包括。如此,「离诸欲」的意思是也离所缘欲,由此说了身离。「离诸不善法」的意思是离烦恼欲或一切不善,由此说了心离。此中,由前者说离所缘欲,显示了舍断欲乐;由后者说离烦恼欲,显示了取出离乐。而且只由说离所缘欲和烦恼欲,由前者舍断杂染的所缘,由后者舍断杂染。由前者舍断贪婪性的因,由后者(舍断)愚痴性的。应知由前者显示了努力的清净,由后者显示了意向的培育。这是在「诸欲」中所说的诸欲的所缘欲方面的方法。

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katamo kāmo chando kāmo’’tiādinā (vibha. 564) nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ.

而在烦恼欲方面,以「欲是欲,贪是欲」等多种分别论,所指的欲就是欲欲。虽然它包括在不善中,但在《分别论论》中以「此中什么是欲?欲是欲」等方式,作为禅那的对立而单独说。或者因为是烦恼欲性,在前句说;因为包括在不善中,在后句说。因为它有多种分别论,所以不说「欲」而说「诸欲」。

Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā nayena vibhaṅge upari jhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vighātakānīti vuttaṃ hoti. Tathā hi ti peṭake vuttaṃ.

虽然其他诸法也有不善性,但在《分别论论》中以「此中什么是诸不善法?欲欲」等方式,为了显示上述禅支的敌对和对治性,只说了诸盖。因为诸盖是禅支的敌对者,诸禅支正是它们的对治者、破坏者、障碍者,这样说了。如此在注释书中说。

Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ, agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā.

在此,「离诸欲」这句话说的是通过镇伏而离欲欲盖。「离诸不善法」这句话说的是通过镇伏而离五盖,或者以未取而取的方式,第一句是离欲欲,第二句是离其余诸盖。同样,在三不善根中,第一句是离以五欲功德为所缘的贪,第二句是离以嗔恨事等为所缘的嗔与痴。或者在暴流等诸法中,第一句是离欲暴流、欲轭、欲漏、欲取、贪欲、身结、欲贪结,第二句是离其余的暴流、轭、漏、取、结、结。第一句是离渴爱及其相应法,第二句是离无明及其相应法。再者,应知第一句说的是通过镇伏而离八个贪相应心生起,第二句说的是通过镇伏而离其余四个不善心生起。这是「离诸欲,离诸不善法」这里的义理阐明。

§71

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha vitakkanaṃ ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno.

至此已显示初禅的舍断支,现在为了显示结合支而说「有寻有伺」等。其中,寻的意思是推度。它的特相是把心投入于所缘,作用是击打、遍击。如此说,瑜伽行者以那个寻击打所缘、遍击所缘。现起是把心导向所缘。

Vicaraṇaṃ anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno.

伺的意思是遍伺察。它的特相是反复深入所缘,作用是反复结合俱生法于所缘,现起是心的持续。

Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko. Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ, taṃ anuppabandhena pavattiyaṃ yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti.

虽然它们在某处不分离,但以粗的意义、前行的意义,寻如钟的初击,心的初投入。以细的意义、深入的本性,伺如钟的余响,心的持续。在此,寻在初生起时是心的震动状态,如欲飞上天空的鸟的翅膀展开,如追逐香气的蜜蜂向莲花扑去。伺是心的平静运行、不太震动的状态,如已飞上天空的鸟的翅膀伸展,如已扑向莲花的蜜蜂在莲花上方盘旋。但在《双论注释》中说:「寻如大鸟在天空飞行时,用两翼抓住风,收拢翅膀而行,以把心投入所缘的方式运行。伺如为了抓住风而振动翅膀而行,以深入的方式运行。」这在持续运行时是合理的。但它们的差别在初禅和第二禅中是明显的。

Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.

再者,如一人用一只手牢牢抓住沾满污垢的铜钵,用另一只手以粉末、油、毛刷擦拭,寻如牢牢抓住的手,伺如擦拭的手。同样,如陶工用棒击转轮而制作器皿,寻如按压的手,伺如到处移动的手。同样,如画圆圈者,寻如固定在中心的针,伺如在外围旋转的针。如此,这个禅那与这个寻、与这个伺一起存在,如树与花、果一起,因此这个禅那被称为「有寻有伺」。但在《分别论论》中以「具足这个寻、这个伺」等方式,以人为依处而作教说。但在那里的意义也应如此理解。

nti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ.

在「离生」中,离是远离,意思是诸盖的消失。或者离是远离,意思是远离诸盖的禅那相应法聚。因此,从那个离,或在那个离中生,故为离生。

§72

nti ettha pīṇayatīti pīti. Sā sampiyāyanalakkhaṇā, kāyacittapīnanarasā, pharaṇarasā vā, odagyapaccupaṭṭhānā. Sā panesā khuddikā pīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti. Tattha sarīre lomahaṃsamattameva kātuṃ sakkoti. khaṇe khaṇe vijjuppādasadisā hoti. samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati. balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Tathā hi puṇṇavallikavāsī puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā ‘‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’’ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegāpītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva patiṭṭhāsi. Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme pi balavabuddhārammaṇāya ubbegāpītiyā ākāse laṅghesi.

在「喜」中,使喜悦故为喜。它的特相是令喜,作用是遍满身心,或作用是遍布,现起是踊跃。它有五种:小喜、刹那喜、继起喜、踊跃喜、遍满喜。其中,小喜只能使身上汗毛竖立。刹那喜如刹那闪电。继起喜如海岸的波浪,一次次冲击身体后破碎。踊跃喜强而有力,使身体举起,达到能在空中跳跃的程度。如住在满月寺的比库尼在满月日傍晚去塔院,见到月光,面向大塔,想「在这个时候四众正在礼敬大塔」,以平常所见的所缘为缘,生起以佛为所缘的踊跃喜,如在白地上击打的彩球,跳到空中,就落在大塔院中。同样,在石刺精舍附近的瓦塔咖喇咖村,也以强力的以佛为所缘的踊跃喜跳到空中。

Tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantā ‘‘amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’’ti agamaṃsu. Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa, catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. Athassā ‘‘dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī’’ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. Atha naṃ mātāpitaro āgantvā ‘‘amma tvaṃ katarena maggena āgatāsī’’ti pucchiṃsu. Sā ‘‘ākāsena āgatāmhi, na maggenā’’ti vatvā ‘‘amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’’ti vuttā āha – ‘‘mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji. Athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’’ti.

据说她的父母傍晚去精舍听法时说:「女儿,你身怀重孕,不能在非时行走,我们为你回向功德后听法。」就去了。她虽然想去,但不能违背他们的话,被留在家中,站在家门口,以月光眺望石刺山的天空塔院,看见塔的灯供养,四众以花香等供养塔后绕行,听到比库僧团的集体诵经声。于是她想「这些人真有福,能去精舍,在这样的塔院中行走,听这样甘美的法语」,正看着如珍珠堆的塔时,踊跃喜生起。她跳到空中,比父母更早从空中降落到塔院,礼敬塔后站着听法。于是父母来问她:「女儿,你从哪条路来的?」她说:「我从空中来,不是从路上。」被问「女儿,漏尽者才能在空中行走,你怎么来的?」她说:「我以月光眺望塔时站着,以佛为所缘的强力喜生起。于是我既不知道自己站着的状态,也不知道坐着的状态,只是以所取的相跳到空中,落在塔院中。」

Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti. Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti.

如此,跃喜的量度是在空中跳跃。但遍满喜生起时,吹遍全身,犹如充满的水池,又如被大水流冲击的山腹一般遍满。

Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca. Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti. Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti.

而此五种喜取胎、达到成熟时,圆满两种轻安:身轻安与心轻安。轻安取胎、达到成熟时,圆满两种乐:身乐与心乐。乐取胎、达到成熟时,圆满三种定:刹那定、近行定、安止定。其中,成为安止定之根而增长、达到与定相应的遍满喜,这是此义中所指的喜。

§73

Itaraṃ pana sukhanaṃ sukhaṃ, suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti. Paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti, tattha sukhaṃ. Yattha sukhaṃ, tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti. Vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantudakadassanasavanesu viya pīti. Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati.

其次,诸乐之乐,或者善咀嚼,或者咀嚼、挖掘身心之苦为乐,那是以舒适为相,以增长相应法为味,以摄受为现起。虽然它们在某处不分离,但获得可喜所缘的满足是喜。体验所获得之味是乐。有喜之处,有乐。有乐之处,不一定有喜。喜摄于行蕴。乐摄于受蕴。犹如旅途疲惫者见闻森林边的水时的喜。犹如进入森林荫凉、享用水时的乐。应知这是就各个时刻的显著性而说的。如此,此喜与此乐是此禅那的,或在此禅那中有,故此禅那称为喜乐。

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi . Yatheva hi jhānaṃ, evaṃ pītisukhampettha vivekajameva hoti, tañcassa atthi, tasmā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayena vuttaṃ. Attho pana tatthāpi evameva daṭṭhabbo.

或者,喜与乐为喜乐,如法与律等。此禅那有离生喜乐,或在此禅那中有,如此也。因为正如禅那,此处的喜乐也确实是离生的,且它有此,因此仅以一词说「离生喜乐」也是适当的。但在《分别论论》中以「此乐与此喜俱」等方式说。然而,在那里的意义也应如此理解。

nti idaṃ parato āvibhavissati. ti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti vuttaṃ. Tassāpi evamevattho daṭṭhabbo. ti tadanurūpena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti . Vuttañhetaṃ vibhaṅge ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 540).

「具足」这将从后面显现。「具足」是说接近、到达。或者是说使具足、使产生。但在《分别论论》中说「具足:初禅那的获得、获得、到达、达到、触、作证、具足」。其义也应如此理解。「住」是以相应的威仪住,成为具有如所说种类禅那者,产生身体的威仪、活动、保护、维持、维持、行为、住。因为在《分别论论》中说「住:威仪、活动、保护、维持、维持、行为、住,因此说住」。

Pañcaṅgavippahīnādi五支舍断等

§74

Yaṃ pana vuttaṃ nti, tattha kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. Na hi etesu appahīnesu jhānaṃ uppajjati. Tenassetāni pahānaṅgānīti vuccanti. Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati. Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati. Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati . Thinamiddhābhibhūtaṃ akammaññaṃ hoti. Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati. Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva ti vuttānīti.

至于所说的「五支舍断」,此中应知以舍断欲欲、嗔恨、昏沉睡眠、掉举追悔、疑这五盖而有五支舍断。因为在这些未舍断时,禅那不生起。因此这些称为它的舍断支。虽然在禅那刹那其他不善法也被舍断,但特别是这些障碍禅那。因为被欲欲所贪求种种所缘的心不能定于单一所缘。或者被欲欲所征服的心不行道以舍断欲界。被嗔恨所击打的心不能持续流转于所缘。被昏沉睡眠所征服的心不堪任。被掉举追悔所缠的心不寂静而游荡。被疑所损害的心不登上能达到禅那的道。如此,因为特别障碍禅那,故说仅此等。

Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti. Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti. Tenassa etāni pañca ti vuccanti. Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.

因为寻使心置于所缘,伺持续连结,由它们为不散乱而完成所作的心,由作用的成就而有喜的喜悦,乐作增长。然后,被这些置入、持续连结、喜悦、增长所摄受的一境性,与其余相应法一起,平等、正确地安住于单一所缘,因此应知以寻、伺、喜、乐、心一境性这五者的生起而有五支具足。因为当这五者生起时,禅那名为生起。因此这五者称为它的支。所以不应执取有其他具足这些的禅那。但应知,正如仅以支的数量而说四支军、五支乐器、八支道,如此这也仅以支的数量而说五支或具足五支。

Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni. Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni. Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati. Vicāro ativiya ārammaṇaṃ anumajjamāno. Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ. Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.228). Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso. Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569) evaṃ vuttattā aṅgameva. Yena hi adhippāyena bhagavatā uddeso kato, soyeva tena vibhaṅge pakāsitoti.

虽然这五支在近行刹那也存在,但在近行时比自性心更强。而在此处比近行更强,达到色界相。因为此处的寻以极清晰的行相置心于所缘而生起。伺极度地触摸所缘。喜乐遍满全身。因此说「他的全身没有任何处不被离生喜乐所遍满」。心一境性也如下层的水面触及上层水面般触及所缘而生起,这是它们与其他的差别。其中,虽然心一境性在「有寻有伺」这段文中未指出,但在《分别论论》中说「禅那:寻、伺、喜、乐、心一境性」,因此也是支。因为世尊以何意趣作总说,即以此在《分别论论》中阐明。

Tividhakalyāṇaṃ三种善

§75

nti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā. Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā.

于此,依初、中、后而有三种善妙。应知这些初、中、后依相而具足十相。

Tatrāyaṃ pāḷi –

于此有此圣典文句——

‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni, yo tassa paribandho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paribandhato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca.

「初禅的道清净为初,舍的增长为中,欢喜为后。初禅的道清净为初,初有几相?初有三相:从彼障碍,心得清净;由于清净,心进入中间的止相;由于进入,心于彼跃入。从障碍心得清净,由于清净心进入中间的止相,由于进入心于彼跃入。初禅的道清净为初,初有此三相。因此说初禅初善妙且具足三相。」

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni, visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca.

「初禅的舍的增长为中,中有几相?中有三相:对清净的心保持舍,对进入止者保持舍,对一性的现起保持舍。对清净的心保持舍,对进入止者保持舍,对一性的现起保持舍。初禅的舍的增长为中,中有此三相。因此说初禅中善妙且具足三相。」

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā’’ti (paṭi. ma. 1.158).

「初禅的欢喜为后,后有几相?后有四相:以于彼所生诸法不超越之义而欢喜,以诸根同一味之义而欢喜,以运送彼随顺精进之义而欢喜,以习行之义而欢喜。初禅的欢喜为后,后有此四相。因此说初禅后善妙且具足四相。」

Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro. Upekkhānubrūhanā nāma appanā. Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti. Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena tatramajjhattupekkhāya kiccavasena dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.

于此,道清净名为有资具的近行。舍的增长名为安止。欢喜名为省察——如此某些人解释。然而,因为圣典中说「一境性的心既有道清净的跃入,又有舍的增长,且以智欢喜」,因此应知:依进入安止内部之义而有道清净,依于彼中舍的作用之义而有舍的增长,依成就诸法不超越等状态的清净智的作用之义而有欢喜。

Kathaṃ? Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati. Visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. nāma samappavatto appanāsamādhiyeva. Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.

如何?于安止生起的刹那,从称为盖的烦恼群——彼为该禅那的障碍——心得清净。由于清净,成为无障碍而进入中间的止相。名为正等流的安止定本身。然而,紧接着前心以一相续转变之理趣向如是状态,进入中间的止相,如此由于进入,以趣向如是状态而于彼跃入。如此,首先应知:依前心中存在的原因所产生的,依进入之义,于初禅生起刹那本身的道清净。

Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvupagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.

然而,对于如此已清净者,由于无需再清净,不作清净的工作,对清净的心保持舍。对于以趣向止之状态而进入止者,不作再令入定的工作,对进入止者保持舍。由于进入止之状态本身,对于舍离烦恼杂染而以一性现起者,不作令一性现起的工作,对一性的现起保持舍。如此,应知依于彼中舍的作用之义而有舍的增长。

Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.

凡那些如此增长舍的,在那里生起的称为定慧的双连法,彼此不超越而转起,以及那些信等诸根,因从种种烦恼解脱故,以解脱味而成为一味而转起,以及此精进运送那些不超越、一味性的它们的随顺,以及在那刹那转起的修习,所有这些行相,因为以智见到在染污与清净中的各各过患与功德后,如此如此地欢喜故、清净故、净化故而成就,因此说:「应知欢喜是以不超越等状态成就诸法、以净化之智的作用成就之义。」

Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti. Yathāha – ‘‘tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati, upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti, upekkhāvasena nānattakilesehi cittaṃ vimuccati, vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti. Ekarasaṭṭhena bhāvanā’’ti (paṭi. ma. 1.201). Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā.

其中,因为以舍之力智变得明显。如所说:「如此把持的心善加以舍,以舍之力、以慧之力慧根成为增上,以舍之力心从种种烦恼解脱,以解脱之力、以慧之力慧根成为增上。因解脱故,那些法成为一味。以一味之义为修习。」因此说欢喜是智的作用,是究竟。

Idāni paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti ettha gaṇanānupubbatā paṭhamaṃ uppannantipi . Ārammaṇūpanijjhānato paccanīkajhāpanato vā . Pathavīmaṇḍalaṃ pana sakalaṭṭhena nti vuccati, taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi. Tatra imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. Taṃ sandhāya vuttaṃ ‘‘paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇa’’nti.

现在「证得初禅是地遍」,此中,以计算次第故为「初」,或以生起故为「初」。或以缘所缘而近观故,或以对治而烧尽故为「禅那」。而地圆相以遍满之义称为「遍」,依止它而获得的相也是,在地遍相中获得的禅那也是。其中,在此义中应知禅那为地遍。关于此而说:「证得初禅是地遍。」

Ciraṭṭhitisampādanaṃ长久住立的成就

§76

Evamadhigate pana etasmiṃ tena yoginā vālavedhinā viya, sūdena viya ca ākārā pariggahetabbā. Yathā hi sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno yasmiṃ vāre vālaṃ vijjhati, tasmiṃ vāre akkantapadānañca dhanudaṇḍassa ca jiyāya ca sarassa ca ākāraṃ pariggaṇheyya. ‘‘Evaṃ me ṭhitena evaṃ dhanudaṇḍaṃ evaṃ jiyaṃ evaṃ saraṃ gahetvā vālo viddho’’ti. So tato paṭṭhāya tatheva te ākāre sampādento avirādhetvā vālaṃ vijjheyya. Evameva yogināpi ‘‘imaṃ nāma me bhojanaṃ bhuñjitvā evarūpaṃ puggalaṃ sevamānena evarūpe senāsane iminā nāma iriyāpathena imasmiṃ kāle idaṃ adhigata’’nti ete bhojanasappāyādayo ākārā pariggahetabbā. Evañhi so naṭṭhe vā tasmiṃ te ākāre sampādetvā puna uppādetuṃ, appaguṇaṃ vā paguṇaṃ karonto punappunaṃ appetuṃ sakkhissati.

然而,在如此证得此时,那瑜伽者应如射毛者、如厨师般把握诸行相。譬如善巧的弓手为射毛而作业时,在射中毛的那次,他应把握所踏之处、弓身、弓弦、箭的行相:「我如此站立,如此持弓身,如此持弓弦,如此持箭而射中毛。」他从那时起,同样地成就那些行相,不错误地射中毛。同样地,瑜伽者也应把握这些食物适宜等行相:「我食用这样的食物,亲近这样的人,在这样的住所,以这样的威仪,在此时证得此。」如此,他在那失去时,成就那些行相而能再生起,或在不足时,使之充足而能一再地达到。

Yathā ca kusalo sūdo bhattāraṃ parivisanto tassa yaṃ yaṃ ruciyā bhuñjati, taṃ taṃ sallakkhetvā tato paṭṭhāya tādisameva upanāmento lābhassa bhāgī hoti, evamayampi adhigatakkhaṇe bhojanādayo ākāre gahetvā te sampādento naṭṭhe naṭṭhe punappunaṃ appanāya lābhī hoti. Tasmā tena vālavedhinā viya sūdena viya ca ākārā pariggahetabbā. Vuttampi cetaṃ bhagavatā –

又譬如善巧的厨师须跋主人时,观察他喜欢吃什么,从那时起,呈上同样的而成为利得的获得者,同样地,此人也在证得刹那把握食物等行相,成就它们,在失去时一再地成为安止的获得者。因此,他应如射毛者、如厨师般把握诸行相。世尊也说此:

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati, ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati…pe… aloṇikassa vā vaṇṇaṃ bhāsatī’ti. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati…pe… vedanāsu vedanā… citte cittā… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti, so taṃ nimittaṃ uggaṇhāti. Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṃ, lābhī satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 5.374).

「诸比库,譬如贤明、聪慧、善巧的厨师以种种汤须跋国王或大臣,有酸味的、有苦味的、有辛味的、有甜味的、有涩味的、无涩味的、有咸味的、无咸味的。诸比库,那贤明、聪慧、善巧的厨师把握自己主人的相:『今天我主人喜欢这汤,或取这个,或多取这个,或称赞这个,今天我主人喜欢酸味的汤,或取酸味的,或多取酸味的,或称赞酸味的……乃至……或称赞无咸味的。』诸比库,那贤明、聪慧、善巧的厨师获得衣服,获得工资,获得赠品。那是什么原因?诸比库,因为那贤明、聪慧、善巧的厨师如此把握自己主人的相。同样地,诸比库,这里某位贤明、聪慧、善巧的比库于身随观身而住……乃至……于受随观受……于心随观心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于法随观法而住时,心得定,随烦恼被舍断,他把握那相。诸比库,那贤明、聪慧、善巧的比库获得现法乐住,获得念与正知。那是什么原因?诸比库,因为那贤明、聪慧、善巧的比库如此把握自己心的相。」

Nimittaggahaṇena cassa puna te ākāre sampādayato appanāmattameva ijjhati, na ciraṭṭhānaṃ. Ciraṭṭhānaṃ pana samādhiparibandhānaṃ dhammānaṃ suvisodhitattā hoti. Yo hi bhikkhu kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā, kāyapassaddhivasena kāyaduṭṭhullaṃ na suppaṭipassaddhaṃ katvā, ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā, samathanimittamanasikārādivasena uddhaccakukkuccaṃ na susamūhataṃ katvā, aññepi samādhiparibandhe dhamme na suṭṭhu visodhetvā jhānaṃ samāpajjati, so avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya avisuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparibandhe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti. Tenāhu porāṇā –

以把握相,当他再成就那些行相时,只成就安止而已,不是久住。然而久住是因为定障碍法的善清净。凡比库不以观察欲的过患等善加遍折伏欲欲,不以身轻安之力善加轻安身粗重,不以策励界作意等之力善加遣除昏沉睡眠,不以止相作意等之力善加根除掉举追悔,不善加清净其他定障碍法而入禅那,他如入未清净巢穴的蜜蜂、如入不清净园林的国王般迅速出来。然而,凡善加清净定障碍法而入禅那者,他如入善清净巢穴的蜜蜂、如入善清净园林的国王般,整日分都在定中。因此古人说:

‘‘Kāmesu chandaṃ paṭighaṃ vinodaye,

「应遣除对诸欲的欲与嗔,」

Uddhaccamiddhaṃ vicikicchapañcamaṃ;

掉举睡眠,疑为第五;

Vivekapāmojjakarena cetasā,

以远离喜悦之心,

Rājāva suddhantagato tahiṃ rame’’ti.

如王已净除敌,于彼处欢喜。

Tasmā ciraṭṭhitikāmena paribandhakadhamme visodhetvā jhānaṃ samāpajjitabbaṃ. Cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabbaṃ. Tassa dve vaḍḍhanābhūmiyo upacāraṃ vā appanaṃ vā. Upacāraṃ patvāpi hi taṃ vaḍḍhetuṃ vaṭṭati appanaṃ patvāpi. Ekasmiṃ pana ṭhāne avassaṃ vaḍḍhetabbaṃ. Tena vuttaṃ ‘‘yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba’’nti.

因此,欲长久住者,应清净障碍法后入禅那。为了心修习的广大,应增长已得的似相。其增长有两个基础:近行或安止。到达近行后增长它是适当的,到达安止后也是。但在一处必须增长。因此说「应增长已得的似相」。

Nimittavaḍḍhananayo相增长的方法

§77

Tatrāyaṃ vaḍḍhananayo, tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvā yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantare kasati, yathā vā pana bhikkhū sīmaṃ bandhantā paṭhamaṃ nimittāni sallakkhetvā pacchā bandhanti, evameva tassa yathāladdhassa nimittassa anukkamena ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. Aparicchinditvā pana na vaḍḍhetabbaṃ. Tato vidatthiratanapamukhapariveṇavihārasīmānaṃ gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedena vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ.

此中,这是增长的方法:那位瑜伽者不应以钵增长、饼增长、饭增长、藤增长、布增长的方式增长那个相,而应如农夫以犁划定应耕之处后在划定范围内耕作,或如比库们结界时先观察标志后才结界,同样地,对于已得的相,应以心次第划定一指、二指、三指、四指的量后,依所划定而增长。不划定则不应增长。然后,以一张手、一肘、一寻、僧房、精舍、界的范围,村、镇、国、王国、海的界限的划定而增长,应以轮围世界的划定或从那更上而划定后增长。

Yathā hi haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya parittaṃ parittaṃ padesaṃ uppatantā paricayaṃ katvā anukkamena candimasūriyasantikaṃ gacchanti, evameva bhikkhu vuttanayena nimittaṃ paricchinditvā vaḍḍhento yāva cakkavāḷaparicchedā tato vā uttari vaḍḍheti. Athassa taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

如天鹅雏从翅膀生起时起,飞少许少许的地方,作练习后,次第到达日月之处,同样地,比库以所说的方法划定相后增长,乃至轮围世界的范围或从那更上而增长。那时,他的那个相在增长增长之处,如在地的高低、河流、险处、山、不平处被百钩刺打的牛皮。

Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena samāpajjanabahulena bhavitabbaṃ, na paccavekkhaṇabahulena. Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti. Athassa tāni evaṃ upaṭṭhitattā upari ussukkanāya paccayataṃ āpajjanti. So appaguṇe jhāne ussukkamāno pattapaṭhamajjhānā ca parihāyati, na ca sakkoti dutiyaṃ pāpuṇituṃ. Tenāha bhagavā –

但对于那个相,以初得初禅的初学者,应多入定,不应多省察。多省察者的禅支粗、弱而现起。他的那些如此现起故,成为上进努力的因缘。他在少德的禅那上努力,从已得的初禅退失,也不能到达第二。因此世尊说:

‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ na supatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya, sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya. Yasmiñcassā padese ṭhitāya evamassa ‘yaṃnūnāhaṃ agatapubbañceva…pe… piveyya’nti. Tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu ? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ, evameva kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. So taṃ nimittaṃ nāsevati, na bhāveti, na bahulīkaroti, na svādhiṭṭhitaṃ adhiṭṭhāti, tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassevaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate caritu’’nti (a. ni. 9.35).

「诸比库,譬如山地的母牛,愚痴、不熟练、不知田地、不善于在险峻的山上行走。她如此想:『我何不去未曾去过的方向,吃未曾吃过的草,喝未曾喝过的水』。她前足未善安立而举起后足,她既不能去未曾去过的方向,也不能吃未曾吃过的草,也不能喝未曾喝过的水。她站在那处而如此想:『我何不去未曾去过的……喝』。她不能安全地回到那处。那是什么原因?诸比库,因为那山地的母牛愚痴、不熟练、不知田地、不善于在险峻的山上行走。同样地,诸比库,此处某位比库愚痴、不熟练、不知田地、不善于离诸欲……入初禅而住。他不亲近那个相,不修习,不多作,不善确立而确立。他如此想:『我何不以寻伺的止息……入第二禅而住』。他不能以寻伺的止息……入第二禅而住。他如此想:『我何不离诸欲……入初禅而住』。他不能离诸欲……入初禅而住。诸比库,这称为比库两边堕落、两边退失,如那山地的母牛愚痴、不熟练、不知田地、不善于在险峻的山上行走」。

Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ.

因此,他应当首先就在那初禅中以五种行相成为修习自在者。

Pañcavasīkathā五种自在论

§78

Tatrimā pañca vasiyo āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasīti. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvadicchakaṃ āvajjeti, āvajjanāya dandhāyitattaṃ natthīti . Paṭhamaṃ jhānaṃ yatthicchakaṃ…pe… samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti . Evaṃ sesāpi vitthāretabbā.

此中,这五种自在是:转向自在、入定自在、决意自在、出定自在、省察自在。他随所欲处、随所欲时、随所欲久转向初禅,于转向没有迟钝。他随所欲处……入定初禅,于入定没有迟钝。如是其余的也应详述。

Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti. Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa siddhā hoti. Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati , aññesaṃ vā evarūpe kāle. Ito paraṃ sīghatarā āvajjanavasī nāma natthi.

此中,这是义理的阐明:从初禅出定后,首先转向寻时,中断有分后,生起转向之后,以寻为所缘的四或五个速行心路运行。之后两个有分,之后再转向以伺为所缘,如所说之法速行心路运行。如是当他能够于五禅支中不间断地送出心时,对他来说自在就成就了。然而,这种达到顶点的自在,在世尊的双神变中获得,或在其他人的如是时刻。从此之后,没有比转向自在更快的了。

Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā nāma.

然而,具寿大摩嘎剌那具有如在降伏难陀乌波难陀龙王时那样快速入定的能力。

Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃ samatthatā nāma. Tatheva lahuṃ vuṭṭhātuṃ samatthatā nāma. Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati.

具有能够住立一弹指顷或十弹指顷的能力。同样地,具有快速出定的能力。为了显示这两者,应当讲述佛护长老的故事。

So hāyasmā upasampadāya aṭṭhavassiko hutvā therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatānaṃ tiṃsamattānaṃ iddhimantasahassānaṃ majjhe nisinno therassa yāguṃ paṭiggāhayamānaṃ upaṭṭhākanāgarājānaṃ gahessāmīti ākāsato pakkhandantaṃ supaṇṇarājānaṃ disvā tāvadeva pabbataṃ nimminitvā nāgarājānaṃ bāhāyaṃ gahetvā tattha pāvisi. Supaṇṇarājā pabbate pahāraṃ datvā palāyi. Mahāthero āha – ‘‘sace, āvuso, buddharakkhito nābhavissa, sabbeva gārayhā assāmā’’ti.

那位具寿在受达上八年后,在长老山地,坐在来护理大罗哈那古答长老的三万具神通者中间,看见从空中俯冲下来要抓取正在接受长老粥的侍者龙王的金翅鸟王,当即化作山,抓住龙王的手臂后进入其中。金翅鸟王击打山后逃走了。大长老说:「诸友,如果没有佛护,我们全都会受到责难。」

Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti.

然而,省察自在已在转向自在中说了。因为在那里,省察速行心路就是转向之后的。

Dutiyajjhānakathā第二禅论

§79

Imāsu pana pañcasu vasīsu ciṇṇavasinā paguṇapaṭhamajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkavicārānaṃ oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikatvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkavicārā oḷārikato upaṭṭhahanti, pītisukhañceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgaṃ pahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni dutiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati . Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ. Sesāni vuttappakārāneva kāmāvacarānīti.

然而,在这五种自在中成为修习自在者后,从熟练的初禅出定,见到其中的过患:「这个等至是接近盖的敌对者,由于寻与伺的粗显,诸支羸弱」,并且把第二禅作意为寂静,舍断对初禅的爱乐后,应当为获得第二禅而作瑜伽。当他从初禅出定后,具念、正知地省察诸禅支时,寻与伺显现为粗显,而喜、乐与心一境性显现为寂静,那时,为了舍断粗显支与获得寂静支,就那同一相「地、地」地反复作意,「现在第二禅将生起」地中断有分后,以那同一地遍为所缘的意门转向生起。之后,在那同一所缘上四或五个速行心路运行,在它们的最后一个是色界的第二禅心。其余的如前所说是欲界心。

Ettāvatā cesa vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evamanena dvaṅgavippahīnaṃ tivaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ dutiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

到此程度,由于寻伺的止息,内净,心一境性,无寻无伺,由定而生的喜与乐,他证入第二禅那而住。如此,他已证得舍断二支、具备三支、三种善、具足十相的第二禅那地遍。

§80

Tattha ti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi. Aññeyeva hi paṭhamajjhāne phassādayo, aññe idha. Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ.

于此,「寻与伺二者的止息」,即这二者的止息、超越,意思是说在第二禅那刹那不现起。于此,虽然在第二禅那中所有初禅那的诸法都不存在——因为在初禅那中的触等是一种,在此是另一种——但为了显示「由于超越粗的粗的支,从初禅那之后获得第二禅那等」,所以如此说「由于寻伺的止息」,应如此了知。

nti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti ettakameva vuttaṃ. Yasmā ca niyakajjhattamadhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho. nti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ. Nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca cetaso sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

「内」,于此意指自己的内。但在《分别论论》中只说「内即自己」这么多。因为意指自己的内,所以这里的意思是:在自己中生起的,在自己的相续中生起的。「净」被称为信。由于净的关系,禅那也被称为净,如由于青色的关系而称青衣。或者因为那禅那具备净,由于寻伺动摇的止息而使心净,因此也说为净。在这个意义选择中,应了知「净心」这样的词连结。但在前面的意义选择中,「心」这个词应与一境性连结。

Tatrāyamatthayojanā, eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvā itipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

于此,这是意义的连结:「一境」,即一而生起,由于不被寻伺所侵扰,成为最上、最胜而生起,这是意思。因为世间的最胜者也被称为「一」。或者由于离寻伺而成为一、无伴侣,这样说也是适当的。或者「境」,即使相应法生起,使生起,这是意思。以最胜之义为一,那个境,即一境,这是定的同义语。如此,修习这个一境,增长,这第二禅那即一境性。而这个一境是心的,不是有情的,不是命者的,因此说「心一境性」。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāvañcā’’ti vuttanti. Vuccate, aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya ‘‘sampasādana’’nti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ‘‘ekodibhāva’’ntipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo, tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo. Cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ. Evaṃ vuttena pana tena saddhiṃ ayamatthavaṇṇanā yathā na virujjhati, aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.

难道这个信在初禅那中也存在,这个名为一境的定也存在,那么为何只说此「净与心一境性」?答:因为初禅那由于寻伺的动摇,如被波浪扰乱的水,不是很清净,因此虽有信也不说为「净」。正因为不很清净,在此定也不很明显,因此也不说为「一境性」。但在这个禅那中,由于没有寻伺的障碍而获得机会,信强有力,由于获得强有力的信为伴侣,定也明显,因此只说此如此,应如此了知。但在《分别论论》中只说「净,即信、信解、信受、净信。心一境性,即心的住立……乃至……正定」这么多。但应了知,这个意义的解释与那样所说的不相违,反而相合、一致。

§81

nti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantikatā, tena vuccati avitakkaṃ avicāra’’nti (vibha. 576).

「无寻」,即由于修习已舍断,在此中没有,或对此没有寻,即无寻。以同样的方法,无伺。在《分别论论》中也说:「如此,这个寻与这个伺寂静、止息、平息、灭去、完全灭去、息灭、完全息灭、干涸、完全干涸、终结,因此说无寻无伺。」

Etthāha ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho, atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’nti’’. Vuccate, evametaṃ siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. Nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

于此有人说:「难道不是由『由于寻伺的止息』这个也成就了这个意义吗?那么为何又说『无寻无伺』?」答:确实,这个意义是成就的,但那个不是显示那个意义的。难道我们不是说过『但为了显示由于超越粗的粗的支,从初禅那之后正获得第二禅那等,所以如此说由于寻伺的止息』吗?」

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā , paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ. Tasmā purimaṃ vatvāpi vattabbamevāti.

再者,由于寻伺的止息而有这个净,不是由于烦恼的污染。由于寻伺的止息而有一境性,不像近行禅那由于舍断诸盖,也不像初禅那由于诸支的现起,如此这个词句是显示净与一境性的因。同样,由于寻伺的止息,这是无寻无伺,不像第三第四禅那,也不像眼识等由于不存在,如此这是显示无寻无伺状态的因,不是只显示寻伺的不存在。但「无寻无伺」这个词句只是显示寻伺不存在而已。因此,即使说了前面的,也应当说。

nti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā, suppasannattā ca, tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

「定生」:从初禅定或相应定生起之义。其中,虽然从初禅也是从相应定生起,但是这个定由于远离寻伺的动摇而极其不动,且极其清净,所以值得称为「定」,因此为了赞叹它而说「定生」。「喜乐」:这是前面所说的方式。

nti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Yaṃ pana vuttaṃ ‘‘dvaṅgavippahīnaṃ tivaṅgasamannāgata’’nti, tattha vitakkavicārānaṃ pahānavasena dvaṅgavippahīnatā veditabbā. Yathā ca paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, na tathā imassa vitakkavicārā. Appanākkhaṇeyeva ca panetaṃ vinā tehi uppajjati. Tenassa te ‘‘pahānaṅga’’nti vuccanti. Pīti sukhaṃ cittekaggatāti imesaṃ pana tiṇṇaṃ uppattivasena tivaṅgasamannāgatatā veditabbā. Tasmā yaṃ vibhaṅge ‘‘jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā’’ti (vibha. 580) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Ṭhapetvā pana sampasādanaṃ nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikameva etaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti, pīti sukhaṃ cittassa ekaggatā’’ti (dha. sa. 161; vibha. 628). Sesaṃ paṭhamajjhāne vuttanayameva.

「第二」:依计算次第为第二。或者因为证入第二,所以是第二。至于所说的「舍离二支,具足三支」,其中应知依舍断寻伺而为舍离二支。如同初禅的近行刹那舍断诸盖,此禅的寻伺不是那样。而且这只在安止刹那离开它们而生起。因此它们被称为「舍断支」。至于喜、乐、心一境性这三者,应知依它们的生起而为具足三支。因此,在《分别论论》中所说的「禅那:即净信、喜、乐、心一境性」,这是为了显示连同资具的禅那而以方便说。但除去净信,依达到直接观察相的诸支而言,这只是三支的。如所说:「彼时有何三支禅那?喜、乐、心一境性。」其余如初禅所说的方式。

Tatiyajjhānakathā第三禅论

§82

Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti. Tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni tatiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti. Ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163). Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

如此证得那个之后,也以前述方式以五行相成为修习自在者,从熟练的第二禅出起后,见到那里的过失:「这个等至接近寻伺之敌,由于所说的『凡那里喜所生的心的跃动,以此而说它是粗的』之喜的粗性,诸支羸弱」,思惟第三禅为寂静,舍断对第二禅的爱乐,应作瑜伽以证得第三禅。当他从第二禅出起后,具念、正知地观察诸禅支时,喜显现为粗,乐与心一境性显现为寂静。那时,为了舍断粗支、获得寂静支,他对那同一相「地、地」反复作意,「现在第三禅将生起」,中断有分,以那同一地遍为所缘,意门转向生起。其后在那同一所缘,四或五个速行速行,其中最后一个是色界第三禅的,其余如前述方式是欲界的。至此,他「由于喜的离去而住于舍,具念、正知,以身体验乐,正如圣者们所宣说的『舍、具念、乐住』,证入第三禅而住」。如此,他证得了舍离一支、具足二支、三种善、具足十相的第三禅地遍。

§83

Tattha ti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. Ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā ‘‘pītiyā ca virāgā kiñca bhiyyo vūpasamā cā’’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā ‘‘pītiyā jigucchanā ca vūpasamā cā’’ti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā ‘‘pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā’’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti ayamattho daṭṭhabbo.

其中「喜的离去」:离去,即对所说方式的喜的厌离或超越。而「与」字在两者之间是结合之义,它结合寂止,或寻伺的寂止。其中,当它结合寂止本身时,应知连接为「由于喜的离去与更进一步的寂止」。依这个连接,离去是厌离之义,因此应见此义为「喜的厌离与寂止」。但当它结合寻伺的寂止时,应知连接为「由于喜的离去,与更进一步寻伺的寂止」。依这个连接,离去是超越之义,因此应见此义为「由于喜的超越与寻伺的寂止」。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa jhānassāti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti.

虽然这些寻伺在第二禅已经寂止,但这是为了显示此禅的道路与赞叹而说的。因为说「寻伺的寂止」时,这就明白:寻伺的寂止确实是此禅的道路。如同在第三圣道虽然未舍断身见等,却说「由于五下分结的舍断」,这样说舍断是赞叹,是激励热心于证得那个者的,同样,在此虽然寻伺未寂止,说寂止是赞叹。因此所说的意义是「由于喜的超越与寻伺的寂止」。

§84

ti ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

「住于舍」:其中,依生起而观察为舍。平等地看,即不偏袒地看之义。由于具足那清净、广大、强力的舍,具足第三禅者被称为「住于舍者」。

Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti.

舍有十种:六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、清净舍。

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ nāma.

其中,如所说「诸比库!于此,比库以眼见色后,既不喜悦,也不忧恼,住于舍,具念、正知」,这样所说的漏尽者在六门中于可意、不可意六所缘的境界不舍弃清净自然状态的行相之舍,这称为六支舍。

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ nāma.

然而,「以舍俱之心遍满一方而住」如此所说的,对诸有情成为中舍行相的舍,这是名。

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ nāma.

「修习舍觉支,依远离」如此所说的,对俱生诸法成为中舍行相的舍,这是名。

Yā pana ‘‘kālenakālaṃ upekkhānimittaṃ manasikarotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ nāma.

然而,「时时作意舍相」如此所说的,称为不过度精勤与不过度松弛之精进的舍,这是名。

Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti . Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ nāma.

「几种行舍依止之力生起?几种行舍依观之力生起?八种行舍依止之力生起。十种行舍依观之力生起」如此所说的,于诸盖等之省察与止息之把握中成为中舍的舍,这是名。

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ nāma.

然而,「于何时欲界善心生起,舍俱」如此所说的,称为不苦不乐的舍,这是名。

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ nāma.

「凡所有者、凡所成者,舍断彼,获得舍」如此所说的,于简择中成为中舍的舍,这是名。

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ nāma.

然而,于欲等四摄事中所说的,对俱生诸法成为平等运作的舍,这是名。

Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ nāma.

「住于舍」如此所说的,即使对最上之乐也于彼中生起无偏袒的舍,这是名。

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ nāma.

然而,「舍念清净第四禅那」(《长部》1.232;《法集论》165)如此所说的,是一切对治清净的、在对治的寂止中也无作用的舍,这称为清净舍。

Tatra chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo. Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

其中,六支舍、梵住舍、觉支舍、中舍、禅那舍、清净舍,在意义上是同一的,只是中舍而已。然而,由于状态的差别,它有这些区别。如同一个人,由于童子、青年、长老、将军、王等的差别而有区别。因此,在有六支舍之处,没有觉支舍等;或者在有觉支舍之处,没有六支舍等,应如此了知。

Yathā cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi. Paññā eva hi sā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovattikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ nāma. Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti. Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ nāma. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.

如同这些在意义上是同一的,行舍与观舍也是如此。因为那只是慧,由于作用而分为二种。譬如一个人,傍晚进入家中,拿着羊脚杖寻找蛇,在谷仓中看见它盘卧着,观察「是蛇还是不是」,看见三个螺旋而无疑,在「是蛇,不是蛇」的简择中有中立性。同样地,对于已开始观的人,以观智见到三相时,在简择诸行的无常性等中生起的中立性,这称为观舍。然而,如同那个人用羊脚杖牢牢抓住蛇,寻找释放的方法「我如何不伤害这条蛇,也不让它咬我而释放它」,在抓取中有中立性。同样地,由于见到三相,如同见到三有燃烧,在执取诸行中的中立性,这称为行舍。如此,当观舍成就时,行舍也成就了。以此,它由于简择与执取中称为中立的作用而分为二种。然而,精进舍与受舍,彼此之间及与其余的,在意义上确实是不同的。

Iti imāsu upekkhāsu jhānupekkhā idhādhippetā. Sā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti. Etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi. Tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā, sā kasmā na vuttāti. Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

如此,在这些舍中,禅那舍是此处所指的。它以中立为相,以无作为味,以无作用为现起,以喜的离去为足处。于此有人说:「难道这在意义上不就是中舍吗?它在第一、第二禅那中也存在。因此,在那里也应该说『他住于舍』,为何不说?」因为作用不明显。因为在那里,由于被寻等所压倒,它的作用不明显。但在此处,由于不被寻、伺、喜所压倒,如同抬起头一般,作用变得明显,因此才说。

Niṭṭhitā upekkhako ca viharatīti etassa · 「已完成,具舍而住」此句的

Sabbaso atthavaṇṇanā. · 一切义理解释

§85

Idāni ti ettha saratīti sato. Sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

「现在」,于此,「忆念」故为「具念」;「正知」故为「正知者」。以人说念与正知。其中,念以忆念为相,以不忘失为味,以守护为现起。正知以不痴为相,以简择为味,以观察为现起。

Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi. Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītaṃ, taṃ satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.

其中,虽然这念与正知在前面的禅那中也存在。因为失念者、不正知者,连近行也不能成就,何况安止。然而,由于那些禅那的粗显,如同人在地上行走,心的进行容易,在那里念与正知的作用不明显。但由于舍弃粗显的支,此禅那的细微,如同人在刀刃上行走,心的进行必须由念与正知的作用所摄持,因此只在此处说。而且,如同跟随母牛的小牛,从母牛处被带走,若不守护,又会回到母牛处,同样地,这第三禅那的乐从喜处被带走,若不以念与正知守护,又会回到喜,会与喜相应。或者众生对乐贪著,而这是极甜美的乐,此后无乐。但以念与正知的力量,在此处对乐不贪著,不是其他。为了显示这个意义的特殊,只在此处说,应如此了知。

Idāni ti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi. Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya. Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha.

「现在」,于此,虽然具足第三禅那者没有乐受的感受作用。即使如此,因为与他的名身相应的乐。或者那与名身相应的乐,由于它所生起的极胜妙的色,色身被触,由于被触,即使从禅那出来也感受乐。因此,为了显示这个意义,说「以身感受乐」。

§86

Idāni ti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? Upekkhako satimā sukhavihārīti. Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

「现在」,于此,由于那个禅那的原因、那个禅那的因缘,诸佛等圣者宣说、教导、施设、建立、开显、分别论、阐明、显示那个具足第三禅那的人,赞叹,这是意趣。如何?「他住于舍、具念、乐住」。「他证入第三禅那而住」,应如此了知此处的连结。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhiyati. Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti . Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

为何他们如此赞叹它呢?因为值得赞叹。因为这(第三禅那)虽然达到了极其甜美之乐、乐的最高境界,但他保持舍心,不被那里的乐的贪着所牵引。由于现起念的状态而具念,如同喜不生起一样。因为他以名身感受圣者所喜、圣者所亲近的、不染污的乐,所以值得赞叹。如此,应知圣者们赞叹他,显示那些成为赞叹之因的功德,说「舍、具念、乐住」,如此赞叹。

Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti, ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā . Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. Tena nassa sā pahānaṅganti vuccati. Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. Tasmā yaṃ vibhaṅge ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā’’ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā’’ti (dha. sa. 163; vibha. 624). Sesaṃ paṭhamajjhāne vuttanayameva.

「第三」:依计数次第为第三,或因为证入这第三(禅那)而为第三。至于所说的「舍断一支、具备二支」,这里应知依舍断喜而为舍断一支。而那(喜)如同第二禅那的寻、伺一样,仅在安止刹那被舍断。因此它被称为那(第三禅那)的舍断支。应知依乐与心一境性这二者的生起而为具备二支。因此,在《分别论论》中所说「禅那者:舍、念、正知、乐、心一境性」,这是为了显示具备辅助的禅那而以方便说。但除去舍、念、正知,依达到近行禅那特相的诸支而言,这仅是二支的。如所说:「在那时什么是二支禅那?乐、心一境性」。其余如第一禅那所说之法。

Catutthajjhānakathā第四禅论

§87

Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo. Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni catutthaṃ jhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti , yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni. Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti. Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti. Ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165). Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

如此证得那(第三禅那)后,也以所说之法,以五行相成为修习自在者,从熟练的第三禅那出定后,见到那里的过患:「这证入接近喜的对立面,由于所说『凡在那里的乐,即心的倾向,以此它被称为粗』之乐的粗性,诸支羸弱」,视第四禅那为寂静而作意,舍弃对第三禅那的爱乐,应为证得第四(禅那)而努力。当他从第三禅那出定,具念、正知地观察禅那支时,名为心所喜悦的乐显现为粗,而舍受与心一境性显现为寂静,那时,为了舍断粗支、获得寂静支,他对那同一相「地、地」反复作意,当「现在第四禅那将生起」时,断有分,以那同一地遍为所缘,意门转向生起。其后,在那同一所缘,生起四或五个速行,在它们的最后一个是色界第四禅那的,其余是所说种类的欲界的。但这是差别:因为乐受不以亲依缘为缘于不苦不乐受,而在第四禅那应生起不苦不乐受,所以那些(速行)与舍受相应。正因为与舍相应,在此喜也消失。至此,他「以乐的舍断与苦的舍断,先前喜忧的灭没,证入不苦不乐、舍念清净的第四禅那而住」。如此,他证得了地遍的、舍断一支、具备二支、三种善、具足十相的第四禅那。

§88

Tattha ti kāyikasukhassa ca kāyikadukkhassa ca pahānā. ti tañca kho pubbeva, na catutthajjhānakkhaṇe. ti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti.

「以身乐的舍断与身苦的舍断」。而且那是先前,不是在第四禅那刹那。「以心乐与心苦的灭没」:这两者也是先前的灭没,即是说舍断。

Kadā pana nesaṃ pahānaṃ hotīti. Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānampi indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.

但何时舍断它们呢?在四禅那的近行刹那。因为喜仅在第四禅那的近行刹那被舍断。苦、忧、乐在第一、第二、第三禅那的近行刹那。如此,应知这些虽未依舍断次第说,但在《分别论》中依诸根的列举次第,在此也说了乐、苦、喜、忧的舍断。

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehipi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho.

但如果这些仅在各自禅那的近行刹那被舍断,那么为何说「在何处已生起的苦根无余灭尽?诸比库!在此,比库离诸欲……证入初禅那而住。在此已生起的苦根无余灭尽。在何处已生起的忧根、乐根、喜根无余灭尽?诸比库!在此,比库以乐的舍断……证入第四禅那而住,在此已生起的喜根无余灭尽」,如此在诸禅那中说灭尽呢?因为超越的灭尽。因为它们在初禅那等的超越灭尽,不仅是灭尽。而在近行刹那仅是灭尽,不是超越灭尽。

Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati. Vitakkavicārābhāve ca neva uppajjati. Yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, na tveva dutiyajjhāne, pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti tattha tattha aparisesaggahaṇaṃ katanti.

如此,虽然在转向时、在初禅那近行灭尽的苦根,由于虻、蚊等的触,或由于不适当的坐卧的热恼,可能生起,但决不在安止内。或者在近行灭尽的这(苦根)不是完全灭尽,因为未被对治所击破。但在安止内,由于喜的遍满,全身充满乐,对充满乐之身,苦根完全灭尽,因为被对治所击破。而在转向时、在第二禅那近行舍断的忧根,因为这(忧根)也依寻、伺为缘,在身疲倦、心恼害时生起。而在寻、伺不存在时不生起。但在它生起之处,有寻、伺的状态,而在第二禅那近行寻、伺未舍断,所以在那里它可能生起,但决不在第二禅那,因为(其)缘已舍断。同样,虽然在第三禅那近行舍断的乐根,对喜所生的殊胜色遍满之身可能生起,但决不在第三禅那。因为在第三禅那,作为乐之缘的喜完全灭尽。同样,虽然在第四禅那近行舍断的喜根,由于接近达到安止的舍,因不存在而未完全超越,可能生起,但决不在第四禅那。正因此,在各处取「无余」,说「在此已生起的苦根无余灭尽」。

Etthāha ‘‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā, sā sukhumā duviññeyyā na sakkā sukhena gahetuṃ, tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa sukhaggahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so gaṇhatha na’’nti tampi gāhayati, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanāti sakkā hoti esā gāhayituṃ.

在此有人说:「如此,虽然这些受在各自禅那的近行舍断,为何在此被集合呢?」为了把握乐。因为这里所说「不苦不乐」的这不苦不乐受,微细、难知,不能容易把握,所以譬如为了容易把握难以接近、以这样或那样方式无法捕捉的恶牛,牧牛者将所有的牛集合在一个牛栏,然后一一牵出,依次到来时,「这是那头,捉住它」,也使人捉住它,同样,世尊为了把握乐而集合所有这些。如此集合这些而显示后,能够使人把握:「凡非乐、非苦、非喜、非忧者,这是不苦不乐受」。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Dukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458).

再者,应知这些也是为了显示不苦不乐心解脱的缘之见。因为断苦等是它的诸缘。如所说:「诸友,有四缘为不苦不乐心解脱之等至。诸友,于此,比库以乐之断……乃至……成就第四禅而住。诸友,这些是四缘为不苦不乐心解脱之等至。」

Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā.

或者如在其他地方,虽已断除有身见等,但为了赞叹第三道而在那里说为已断,如此,应知这些在此也是为了赞叹此禅那而说的。

Paccayaghātena vā ettha rāgadosānamatidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa. Dukkhaṃ domanassassa paccayo, domanassaṃ dosassa. Sukhādighātena cassa sappaccayā rāgadosā hatāti atidūre hontīti.

或者应知这些在此是为了以缘之灭而显示贪嗔之极远离而说的。因为在这些当中,乐是喜之缘,喜是贪之缘。苦是忧之缘,忧是嗔之缘。以断除乐等,其具缘的贪嗔被灭,故极为远离。

nti dukkhābhāvena adukkhaṃ. Sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā , upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhadukkhanirodhapadaṭṭhānāti veditabbā.

以苦之不存在为不苦。以乐之不存在为不乐。以此在此显示与苦乐相对的第三受,非仅苦乐之不存在。第三受名为不苦不乐,也称为舍。应知它以体验可意不可意之相反为相,以中舍为味,以不明显为现起,以苦乐之灭为近因。

§89

nti upekkhāya janitasatiyā pārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena. Tasmā etaṃ ‘‘upekkhāsatipārisuddhi’’nti vuccati. Vibhaṅgepi vuttaṃ ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā. Tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatātiveditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā, satisīsena pana desanā vuttā.

以舍所生之念的清净。因为在此禅那中,念极为清净,而那念之清净是由舍所作,非由其他。因此这被称为「舍念清净」。在《分别论论》中也说:「此念以此舍而明净、清净、皎洁。因此说为舍念清净。」而在此以何舍有念之清净,应知那在义上即是彼处的中舍性。不仅在此仅念由它而清净,而且所有俱生法,但以念为首而说教。

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati. Yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva ‘‘upekkhāsatipārisuddhi’’nti vuttanti veditabbaṃ.

于此,虽然此舍在下面三禅中也存在。然而如白天因日光所胜、因柔和性或因自己的利益性、或因缺乏相似的夜晚,虽存在于白天,月轮却不清净、不皎洁,如此,此中舍之月轮也因寻等对治法之光辉所胜、因缺乏相似的舍受之夜晚,虽然存在,在初禅等之分别论中却不清净。而以其不清净,如白天不清净月轮之光,俱生的念等也不清净。因此在那些中,任何一个也未说为「舍念清净」。但在此,因无寻等对治法之光辉所胜、因获得相似的舍受之夜晚,此中舍之月轮极为清净。以其清净,如清净月轮之光,俱生的念等也清净、皎洁。因此应知唯此被说为「舍念清净」。

nti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti, tattha somanassassa pahānavasena ekaṅgavippahīnatā veditabbā. Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati. Tenassa taṃ pahānaṅganti vuccati. Upekkhāvedanā cittassekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. Sesaṃ paṭhamajjhāne vuttanayameva. Esa tāva catukkajjhāne nayo.

以计算之次第为第四。成就此第四,故为第四。而所说的「舍一支、具二支」,于此应知以喜之断为舍一支性。而那喜在一心路中于前速行即被断除。因此那被称为其断支。应知以舍受与心一境性这二者之生起为具二支性。其余如初禅所说之方法。这是四分禅那之方法。

Pañcakajjhānakathā五分禅论

§90

Pañcakajjhānaṃ pana nibbattentena paguṇapaṭhamajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikaritvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkamattaṃ oḷārikato upaṭṭhāti, vicārādayo santato. Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva dutiyajjhānaṃ uppajjati. Tassa vitakkamattameva pahānaṅgaṃ. Vicārādīni cattāri samannāgataṅgāni. Sesaṃ vuttappakārameva.

而欲生起五分禅那者,从熟练的初禅出起后,见其过失:「此等至近于盖之敌对,因寻之粗性而支弱」,作意第二禅为寂静,舍弃对初禅之爱乐,应作努力以证得第二。当其从初禅出起,具念、正知地观察诸禅支时,唯寻显现为粗,伺等显现为寂静。那时,为了断除粗支、为了获得寂静支,对那同一相「地、地」反复作意,以所说之方法生起第二禅。其唯寻为断支。伺等四为具支。其余如所说之方式。

Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkapaccatthikā, vicārassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā tatiyaṃ jhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vicāramattaṃ oḷārikato upaṭṭhāti, pītiādīni santato. Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva tatiyaṃ jhānaṃ uppajjati. Tassa vicāramattameva pahānaṅgaṃ catukkanayassa dutiyajjhāne viya pītiādīni tīṇi samannāgataṅgāni. Sesaṃ vuttappakārameva.

当如此获得(第二禅)时,以前述方式对五行相获得自在后,从善修习的第二禅出定,见到该定的过患:「此定接近寻的敌对者,因寻的粗性而诸支羸弱」,并且将第三禅作为寂静而作意,舍弃对第二禅的爱乐后,应为获得第三禅而努力。当他从第二禅出定后,具念、正知地观察诸禅支时,唯有寻显现为粗,喜等显现为寂静。那时,为了舍断粗支、获得寂静支,对同一相「地、地」反复作意,以前述方式生起第三禅。其中,唯有寻是舍断支,如四分法的第二禅,喜等三者是具足支。其余如前所述。

Iti yaṃ catukkanaye dutiyaṃ, taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti. Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti. Paṭhamaṃ paṭhamamevāti.

如此,在四分法中的第二禅,分为二后,在五分法中成为第二禅与第三禅。在那里的第三禅与第四禅,成为第四禅与第五禅。第一禅仅是第一禅。

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

Pathavīkasiṇaniddeso nāma · 地遍分别名为

Catuttho paricchedo. · 第四章