6. Asubhakammaṭṭhānaniddeso6. 不净业处分别
6. Asubhakammaṭṭhānaniddeso6. 不净业处分别
Uddhumātakādipadatthavaṇṇanā膨胀等词义解释
§102
Kasiṇānantaramuddiṭṭhesu pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva . Paṭikkūlattā vā kucchitaṃ uddhumātanti . Tathārūpassa chavasarīrassetaṃ adhivacanaṃ.
在遍之后所说的膨胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骨相这十种无识须跋相中,如同风箱被风吹起一般,由于命终之后,依次生起的肿胀状态而膨胀,故名膨胀,即是膨胀。或者因为可厌恶故,丑恶的膨胀,故名膨胀。这是那样的死尸身体的名称。
Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva . Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.
青瘀是说变坏的青色,即是青瘀。或者因为可厌恶故,丑恶的青瘀,故名青瘀相。在肉肿胀处是红色,在脓积聚处是白色,大部分是青色,在青色处如同披着青色布的死尸身体,这是其名称。
Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva . Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.
在破裂处流出的脓为脓烂,即是脓烂。或者因为可厌恶故,丑恶的脓烂,故名脓烂相。这是那样的死尸身体的名称。
Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva . Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.
断坏是说由两段切断而分离,即是断坏。或者因为可厌恶故,丑恶的断坏,故名断坏相。这是在中间被切断的死尸身体的名称。
Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva . Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.
从这里和那里以种种方式被狗、豺等所啃食,故名食残,即是食残。或者因为可厌恶故,丑恶的食残,故名食残相。这是那样的死尸身体的名称。
Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva . Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.
种种地被抛散为散乱,即是散乱。或者因为可厌恶故,丑恶的散乱,故名散乱相。这是手在一处、脚在一处、头在一处,如此从这里那里被抛散的死尸身体的名称。
Hatañca taṃ purimanayeneva vikkhittakañcāti . Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.
被斩斫且依前述方式散乱。这是以乌鸦足形状在肢体与支分上用刀斩斫,依所说方式散乱的死尸身体的名称。
Lohitaṃ kirati vikkhipati ito cito ca paggharatīti . Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.
血涂是说流出、散布、从这里那里流出。这是被流出的血所涂抹的死尸身体的名称。
Puḷavā vuccanti kimayo, puḷave kiratīti . Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.
「布喇瓦」(puḷavā)被称为「奇马约」(kimayo),「布喇韦 奇拉提」(puḷave kiratīti)意为「充满虫」。这是充满虫的尸体的同义词。
Aṭṭhiyeva . Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni.
「阿提耶瓦」(aṭṭhiyeva)。因为可厌恶故,或者可厌的骨被称为「阿提咖」(aṭṭhikaṃ,骨锁)。这也是骨锁中的单一骨头的同义词。而且,依膨胀相等而生起的诸相,以及在诸相中获得禅那的,也都是这些名称。
Uddhumātakakammaṭṭhānaṃ膨胀业处
§103
Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yoginā pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ. Tenassa kammaṭṭhānaṃ kathentena asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ. Tenāpi sabbaṃ sādhukaṃ uggahetvā pubbe vuttappakāraṃ senāsanaṃ upagantvā uddhumātakanimittaṃ pariyesantena vihātabbaṃ.
在那里,想要在膨胀的尸体上生起膨胀相,修习名为膨胀的禅那的瑜伽者,应当如地遍中所说的方式,以所说的方法亲近导师,学习业处。为他讲说业处的导师应当讲说一切,即:为了须跋相的目的而前往的方法、周围相的特征、以十一种方式取相、往返道路的省察,如此直到安止的方法为结束。他也应当善巧地学习一切,前往如前所说方式的住所,寻求膨胀相而住。
§104
Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vā pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpi na tāvadeva atitthena pakkhandantena viya gantabbaṃ. Kasmā? Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti. Tatrassa jīvitantarāyopi siyā. Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti. Tattha visabhāgarūpaṃ āpāthamāgacchati, tadeva vā sarīraṃ visabhāgaṃ hoti. Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ, tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti, tenassa brahmacariyantarāyopi siyā. Sace pana ‘‘nayidaṃ mādisassa bhāriya’’nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ.
如此而住者,听到人们说「在某村门口、或森林入口、或道路上、或山脚下、或树根下、或坟场,放置了膨胀的尸体」的话语后,不应当立即如越过渡口般前往。为什么?因为这须跋,可能被野兽所占据,也可能被非人所占据。在那里可能有生命的危险。或者前往的道路经过村门口、或沐浴渡口、或田地边缘。在那里,不同类的色法进入眼界,或者那尸体本身是不同类的。对男子而言,女子的尸体是不同类的;对女子而言,男子的尸体是不同类的。那刚死的尸体甚至显现为美的,因此可能有梵行的障碍。但是,如果他思惟「这不是我这样的人的负担」,如此思惟着应当前往。
§105
Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ. Kasmā? Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti, añño vā ābādho hoti. Athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati. Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati. Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti. Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti. Manussā ‘‘sahoḍḍhaṃ coraṃ addasāmā’’ti bhikkhuṃ gahetvā viheṭhenti. Athassa so ‘‘mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato’’ti te manusse saññāpetvā sotthibhāvaṃ karissati. Ayaṃ ānisaṃso kathetvā gamane. Tasmā vuttappakārassa bhikkhuno kathetvā asubhanimittadassane sañjātābhilāsena yathānāma khattiyo abhisekaṭṭhānaṃ, yajamāno yaññasālaṃ, adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati, evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ. Vuttañhetaṃ –
前往时,应当告知僧团长老或某位知名的比库后再去。为什么?因为如果他在坟场被非人、狮子、老虎等的色、声等不可意所缘所压倒,肢体颤抖,或所食不消化,或有其他疾病,那位比库将在寺院中善加保护他的钵和衣。或者派遣年轻比库或沙玛内拉去照顾那位比库。而且,认为坟场是无危险之处的已作业或未作业的盗贼聚集。他们被人追赶,在比库附近丢弃财物后逃跑。人们「我们看见了同伙的盗贼」而抓住比库并折磨他。那时,那位比库将说「不要折磨他,他告诉我后,为了这业处而去」,劝说那些人,使他安全。这是告知后前往的利益。因此,告知如所说方式的比库后,对见须跋相生起渴望者,如刹帝利欢喜地前往灌顶处,祭祀者前往祭祀堂,或穷人前往宝藏处,如此生起喜悦,应当以注释中所说的方法前往。因为这样说:
‘‘Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti, tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti, sārammaṇaṃ karoti. Sanimittaṃ katvā sārammaṇaṃ katvā uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti, vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. So taṃ nimittaṃ suggahitaṃ karoti , sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti. Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.
「学习膨胀的须跋相者,独自无伴前往,具念不忘失,诸根向内,心不外散,省察往返的道路。在放置膨胀的须跋相的地方,他以石头、或蚁丘、或树、或灌木、或藤蔓作为标记,作为所缘。作了标记,作了所缘后,他从自性的状态特征膨胀的须跋相,从颜色、从特征、从形状、从方向、从处所、从界限、从关节、从孔隙、从凹处、从凸处、从周围。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,独自无伴前往,具念不忘失,诸根向内,心不外散,省察往返的道路。他行走时也决意与那相应的经行。坐时也设置与那相应的座位。
‘‘Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti? Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā. Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti? Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso. Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti? Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.
「周围相的特征有什么目的、什么利益?周围相的特征是为了不迷惑的目的,不迷惑的利益。以十一种方式取相有什么目的、什么利益?以十一种方式取相是为了专注的目的,专注的利益。往返道路的省察有什么目的、什么利益?往返道路的省察是为了道路的正确行走的目的,道路的正确行走的利益。
‘‘So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti. So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃ dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu’’nti.
「他见利益,作宝想,建立作意,亲近那所缘而系缚心『确实以此道我将从老死解脱』。他离诸欲……进入并住于初禅。他获得了色界的初禅、天住、以及修习所成的福业事。」
§106
Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu. Kammaṭṭhānasīsena pana gacchantena ekakena adutiyena mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikaronteneva susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā, sūpaṭṭhita bhāvasampādanena asammuṭṭhaṃ satiṃ katvā, manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ.
因此,为了心的调伏之目的而前往墓地观看者,他应当击鼓集合众人后前往。但是以业处为首要而前往者,应当独自一人无伴侣地,不舍弃根本业处,正作意于那个,为了驱除狮子等危险,手持棍棒或杖,以成就善现起的状态而使念不失,以诸根内摄的状态之成就而成为心不外散者而前往。
Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ. Tato yena maggena gacchati, so maggo vavatthapetabbo, ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā vidisābhimukhovāti. Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo , imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti. Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ. No ca kho paṭivātaṃ. Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvā matthaluṅgaṃ vā saṅkhobheyya, āhāraṃ vā chaḍḍāpeyya, vippaṭisāraṃ vā janeyya ‘‘īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī’’ti. Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ. Sace anuvātamaggena na sakkā hoti gantuṃ, antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti, cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ. Idamassa gamanavattaṃ.
从住处出来时,应当标记「我从某方向的某门出来」。然后,他所行的道路应当确定:「这条道路是向东方而行,或向西方、北方、南方而行,或向中间方向而行。」「在这个地方从左边而行,在这个地方从右边,在这个地方有石头,在这个地方有蚁丘,在这个地方有树,在这个地方有灌木,在这个地方有藤蔓。」如此确定行道而前往相之处。但不应逆风而行。因为逆风而行者,尸体的臭味击打鼻子后,可能会扰乱头脑,或使食物呕出,或生起后悔「我竟然来到这样的尸体之处」。因此,应避免逆风而顺风前往。如果不能顺风之道而行,中间有山或悬崖或石头或河流或荆棘之处或水或泥泞,应以衣角遮住鼻子而行。这是他的行的规定。
§107
Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ. Disā vavatthapetabbā. Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti. Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ. Paṭivātānuvātañca pahātabbaṃ. Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati. Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti. Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ. Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ. Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti. Accāsanne bhayamuppajjati. Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati. Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ.
如此前往者,不应立即观看须跋相。应当确定方向。因为站在某一方向部分者,所缘不显现而显得模糊,心也不适业。因此,应避免那个,应站在那里:站在那里者,所缘显现而显得清晰,心也适业。应避免逆风与顺风。因为站在逆风者,被尸体臭味所压倒,心会散乱。站在顺风者,如果那里有住在那里的非人,他们会愤怒而作不利。因此,应稍微移开,站在不太顺风处。如此站立者,也不应站在太远、不太近、不在脚边、不在头边。因为站在太远者,所缘不清晰。站在太近者,会生起恐惧。站在脚边或头边者,一切须跋不能平等地显现。因此,不太远不太近,对观看者舒适之处,应站在身体的中间部分。
§108
Evaṃ ṭhitena ‘‘tasmiṃ padese pāsāṇaṃ vā…pe… lataṃ vā sanimittaṃ karotī’’ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni. Tatridaṃ upalakkhaṇavidhānaṃ, sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti, so ‘‘ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇo’’ti sallakkhetabbaṃ. Sace vammiko hoti, sopi ‘‘ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace rukkho hoti, sopi ‘‘assattho vā nigrodho vā kacchako vā kapītano vā ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace gaccho hoti, sopi ‘‘sindivā karamando vā kaṇavīro vā kuraṇḍako vā ucco vā nīco vā khuddako vā mahanto vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace latā hoti, sāpi ‘‘lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā’’ti vavatthapetabbā. Tato ‘‘imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ latā’’ti sallakkhetabbaṃ.
如此站立者,应当标记周围的相,如所说「在那个地方,他作有相的石头或...乃至...藤蔓」。在此,这是标记的方法:如果在那个相的周围眼的范围内有石头,那个石头应当确定「这石头是高的或低的,或小的或大的,或红的或黑的或白的,或长的或圆的」。然后应当标记「在这个地方,这石头,这须跋相;这须跋相,这石头」。如果有蚁丘,那个也应当确定「是高的或低的,或小的或大的,或红的或黑的或白的,或长的或圆的」。然后应当标记「在这个地方,这蚁丘,这须跋相」。如果有树,那个也应当确定「是菩提树或榕树或迦遮咖或迦毕他那,或高的或低的,或小的或大的,或红的或黑的或白的」。然后应当标记「在这个地方,这树,这须跋相」。如果有灌木,那个也应当确定「是信地瓦或咖拉曼达或咖那维拉或库兰达咖,或高的或低的,或小的或大的」。然后应当标记「在这个地方,这灌木,这须跋相」。如果有藤蔓,那个也应当确定「是葫芦或南瓜或沙马或黑藤或臭藤」。然后应当标记「在这个地方,这藤蔓,这须跋相;这须跋相,这藤蔓」。
§109
Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ. Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma. Ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma.
但是所说的「作有相的,作有所缘的」,那在此处包含。因为反复确定者,名为作有相的。「这石头,这须跋相;这须跋相,这石头」,如此将二二结合、结合而确定者,名为作有所缘的。
Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ. Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.
如此作有相的、有所缘的后,因为说「以自性的状态而确定」,应以那个不共于其他、属于自己的膨胀相的自性状态而作意。意思是:应以自性、以特相而确定为「着色的膨胀相」。
§110
Evaṃ vavatthapetvā vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ. Kathaṃ? Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vavatthapetabbaṃ. pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ. uddhumātakassa saṇṭhānavaseneva idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ, idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ, idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ. pana imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā uddhaṃ uparimadisāti vavatthapetabbaṃ. Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ. pana imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ. Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ. idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ, yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ. Atha vā ayamassa hatthaparicchedo, ayaṃ pādaparicchedo, ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ. Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ. Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati. Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti, vipphandanasseva paccayo hoti. ‘‘Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ. Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ.
如此确定后,应以六种方式取相:以色、以性、以形状、以方向、以处所、以界限。如何?那么,那位瑜伽者应当确定「这身体是黑色的或白色的或芒果色皮肤的」。但不应确定「是女性相或男性相」,应确定「这是站在初期或中期或后期的身体」。以膨胀相的形状,应确定「这是他的头的形状,这是颈的形状,这是手的形状,这是腹的形状,这是脐的形状,这是腰的形状,这是大腿的形状,这是小腿的形状,这是足的形状」。但应确定「在这身体中,脐以下是下方,以上是上方」。或者应确定「我站在这个方向,须跋相在这个方向」。但应确定「在这个地方有手,在这个地方有足,在这个地方有头,在这个地方有中间的身体」。或者应确定「我站在这个处所,须跋相在这个处所」。应确定「这身体下以足底,上以发顶,横以皮肤为界限,在如所界限的地方,只是充满三十二种尸体」。或者应确定「这是他的手的界限,这是足的界限,这是头的界限,这是中间身体的界限」。或者,只要取多少地方,就应界限「这是这样的膨胀相」。但对男子,女人的身体不适合;对女人,男子的身体不适合。在不同类的身体,所缘不现起,只是散乱的因缘。因为在《中部注释》中说「即使被杀的女人,也占据男子的心而住」。因此,应只在同类的身体如此以六种方式取相。
§111
Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgo parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpo ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvano sabījo ñāṇuttaro appakileso kulaputto, tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti. No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti. Yassa pana evampi na upaṭṭhāti, tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ.
但是,在过去诸佛座下修习业处者、行头陀支者、熟练大种者、把握诸行者、确定名色者、除去有情想者、作沙门法者、住于住处者、修习修习者、有种子者、智最上者、少烦恼的善男子,对他,在观看、观看之处,似相即现起。如果不如此现起,那么如此以六种方式取相者,会现起。但对谁即使如此也不现起,他应再以五种方式取相:以接合、以孔隙、以凹处、以凸处、以周围。
§112
Tattha ti asītisatasandhito. Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati. Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī , eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ. ti vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantaranti evaṃ vivarato vavatthapetabbaṃ. Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo. ti yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ. Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ. ti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ. Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ. ti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ. Sakalasarīre ñāṇaṃ cāretvā yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ. Sace evampi na upaṭṭhāti, udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.
「于关节」:即八十个关节。然而,在膨胀相上如何确定八十个关节呢?因此,他应以三个右手关节、三个左手关节、三个右足关节、三个左足关节、一个颈关节、一个腰关节,如此以十四大关节来确定关节。「于孔隙」:名为孔隙者,即手之间、足之间、腹之间、耳之间,应如此确定孔隙。眼睛的闭合状态或睁开状态,以及口的关闭状态或张开状态也应确定。「于凹处」:身体中的凹陷处,如眼窝、口内、喉咙等,应确定那些。或者,我站在凹处,应确定身体为高处。「于凸处」:身体中的凸起处,如膝盖、胸部、额头等,应确定那些。或者,我站在平地,应确定身体为凹处。「于周围」:应周遍确定整个身体。在整个身体中运行智后,在那个清晰地现起的地方,应安置心为「膨胀相、膨胀相」。如果这样也不现起,超过腹部末端的是膨胀相,在那里应安置心为「膨胀相、膨胀相」。
§113
Idāni ‘‘so taṃ nimittaṃ suggahitaṃ karotī’’tiādīsu ayaṃ –
现在,在「他善取那相」等中,这是:
Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ. Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ. Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca. Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ. ‘‘Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ. Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti. Kadā suggahitaṃ hoti? Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati, tadā suggahitaṃ nāma hoti.
那位瑜伽者应以如前所说的取相方法,在那身体上善取相。应现起正念后作意。如此反复作时,应善持与确定。站在或坐在离身体不太远也不太近的地方,睁开眼睛观看后取相。应睁眼观看「膨胀相的厌恶、膨胀相的厌恶」一百次、一千次,闭眼作意。如此反复作时,取相被善取。何时被善取?当睁眼观看者与闭眼作意者成为同样而来到面前时,那时名为善取。
So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti, athānena āgamanakāle vuttanayeneva ekakena adutiyena tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvā antogatehi indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ.
他如此善取那相,善持所持,善确定所确定后,如果在那里不能达到修习的终点,那么他在回来时,应以所说的方法,独自无伴,作意那同一业处,现起正念,诸根向内、心不外散地前往自己的住所。
Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo, yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati, vidisābhimukho vā gacchati. Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti evaṃ āgamanamaggaṃ vavatthapetvā āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo, asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho. Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ. Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti, na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ, āsanampi anokāsattā na sakkā paññapetuṃ. Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca. Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ.
从冢墓出来时就应确定来去的道路:我从哪条路出来,这条路是朝向东方而去,还是朝向西方、北方、南方而去,或是朝向中间方向而去。在这个地方它向左去,在这个地方向右,在这个地方有石头,在这个地方有蚁丘,在这个地方有树,在这个地方有灌木,在这个地方有藤蔓,如此确定来去的道路后,来到时,行走时也应决意与那相应的行道,意思是应在须跋相方向的地面上行走。坐时也应设置与那相应的座位。但是,如果在那个方向有悬崖、断崖、树、风或泥泞,不能在朝向那方向的地面上行走,由于没有机会也不能设置座位。即使不看那个方向,也应在适当的地方行走和坐。但是,心应朝向那个方向。
§114
Idāni ‘‘samantā nimittupalakkhaṇā kimatthiyā’’tiādipañhānaṃ ‘‘asammohatthā’’tiādivissajjane ayaṃ adhippāyo. Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti. Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi. Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. Kasmā? Atibheravattā kammaṭṭhānassa. Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi. Sace hi so ‘‘etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya. Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati. Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū’’ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ. Evaṃ visesamadhigacchati. Idametaṃ sandhāya vuttaṃ ‘‘samantā nimittupalakkhaṇā asammohatthā’’ti.
现在,在「周围相的特征有何义」等问题的「为了不迷惑」等回答中,这是意趣。因为对于那个在不适当的时候前往膨胀相的地方,作周围相的特征后,为了取相而睁眼观看时,那死尸仿佛站起来、仿佛扑来、仿佛追逐而现起,他见到那可怖、可畏的所缘后,心散乱如疯狂者,达到恐惧、战栗、毛竖。因为在经典中分别论的三十八所缘中,没有其他如此可畏的所缘。在这个业处中有禅那的破坏者。为什么?因为业处极其可怖。因此,那位瑜伽者应振作,现起正念,死尸站起来追逐是不存在的。如果他想:「在它附近站立的石头或藤蔓会来,身体也会来。但是,如那石头或藤蔓不来,身体也不来。这只是你的现起方式,由想生、由想产生,今天业处对你现起了,比库,不要害怕」,如此遣除恐惧,生起笑后,应在那相上运行心。如此获得殊胜。关于这个而说「周围相的特征为了不迷惑」。
Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati. Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati. Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati. Tattha mānasaṃ cārento appanaṃ pāpuṇāti. Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti. Tena vuttaṃ ‘‘ekādasavidhena nimittaggāho upanibandhanattho’’ti.
以十一种方式完成取相者,他系缚业处。因为他睁开眼睛观看,以那个为缘,取相生起。在那上运行心者,似相生起。在那上运行心者,达到安止。住于安止中,增长观者,现证阿拉汉。因此说「十一种取相为了系缚」。
§115
ti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho. Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati. Divaso kathetabbo, pañho vissajjetabbo. Sace na jānāti, na jānāmīti vattabbaṃ. Dhammiko paṭisanthāro kātabbo. Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati. Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva. Pañhaṃ ajānantena na jānāmīti vattabbaṃ. Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo. Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova. Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva. Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati. Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati. Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi. Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ. Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ. Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ. Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo. Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti. Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati. Tena vuttaṃ ‘‘gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā’’ti.
在「去路与来路的省察」这里,所说的去路与来路的省察,意思是为了业处的道路的成就。因为如果有人在路上问这位取了业处而来的比库:「尊者,今天是几号?」或问问题,或作招待,作为业处者不应保持沉默而去。日期应说,问题应回答。如果不知道,应说「我不知道」。如法的招待应作。他如此作时,所取的新相消失。即使那消失,被问日期者应说。被问问题而不知者应说「我不知道」。知者也可以部分地说,招待也应作。见到客比库后,客比库的招待应作。其余的塔庭的义务、菩提庭的义务、伍波萨他堂的义务、食堂的义务、火堂的义务、老师的义务、邬波驮耶的义务、客比库的义务、行者的义务等,一切篇集的义务都应履行。他履行那些时,那新相也消失,想再去取相而欲去者,由于被非人或野兽占据,也不能去冢墓,或相消失。因为膨胀相只住一天或两天后,就变成青瘀相等。在一切业处中,没有与这个同样难得的业处。因此,当相如此消失时,那位比库应在夜住处或日住处坐下:「我从这个门从寺院出来,走向某方向的道路,在某处取左,在某处取右。在那处有石头,在某处有蚁丘、树、灌木、藤蔓中的某一个。我从那条路去,在某处见到须跋。在那里朝向某方向站立,如此如此地观察周围的相,如此取须跋相,从某方向从冢墓出来,以如此的道路,作这个那个而来,在这里坐」,如此直到结跏趺坐的地方,应省察去来的道路。他如此省察时,那相变得明显,仿佛置于面前而现起。业处以先前的方式进入道路。因此说「去来道路的省察为了道路的成就」。
§116
Idāni ti ettha uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhento ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ.
「现在」——在此,应使心行于膨胀相的须跋,生起禅那后,增长以禅那为足处的观,应成为如此见利益者:「确实,以此行道,我将从老死解脱。」
Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya, evameva ‘‘dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ. Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti, evaṃ itarāni kammaṭṭhānāni sulabhāni. ‘Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī’ti natthi ito dullabhatara’’nti tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ. Rattiṭṭhāne ca divāṭhāne ca ‘‘uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ. Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. Takkāhataṃ vitakkāhataṃ kātabbaṃ.
譬如贫穷之人获得贵重的宝珠,认为「我获得了难得之物」,对那宝珠生起宝想,生起恭敬,以广大的爱护之心守护它;同样地,「我获得了这难得的业处,如同贫穷者的贵重宝珠。因为四界业处者辨识自己的四大种,入出息念业处者辨识自己的鼻息,遍业处者作遍后随意修习,如此其他业处容易获得。但这个只住一天或两天,之后达到青瘀等状态,没有比这更难得的。」应成为对它有宝想者,建立作意,以爱护之心守护那相。在夜间处和日间处,应以「膨胀相的须跋,膨胀相的须跋」一再地系缚心于其上。应一再地转向那相,作意。应以寻思击打,以寻击打。
§117
Tassevaṃ karoto paṭibhāganimittaṃ uppajjati. Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti . Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya. Tassa paṭibhāganimittapaṭilābhasamakālameva bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati. Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati. Tathā āraddhavīriyatāya thinamiddhaṃ, avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ, adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyatīti pañca nīvaraṇāni pahīyanti. Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko, nimittānumajjanakiccaṃ sādhayamāno vicāro, paṭiladdhavisesādhigamapaccayā pīti, pītimanassa passaddhisambhavato passaddhi, tannimittaṃ sukhaṃ, sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā cāti jhānaṅgāni pātubhavanti. Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati. Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ.
当他如此作时,似相生起。在此,这是两种相的差别:取相以丑陋、可厌、可怖的样子现起。但似相则如同充分进食后躺卧的粗大肢体之人。在他获得似相的同时,由于对外诸欲的不作意,以镇伏之力舍断欲欲。由于舍断随眠,如同舍断血,他的嗔恨也被舍断。同样地,由于精进勤奋,昏沉睡眠被舍断;由于无追悔而寂静法的从事,掉举追悔被舍断;由于所证殊胜的现前性,对教导行道的导师、行道及行道果的疑被舍断——如此五盖被舍断。在那相上,以心的置入为相的寻,成就相的持续作用的伺,由于获得殊胜之缘的喜,由于喜心而有轻安的生起故轻安,那相的乐,由于乐者而有心定的生起故以乐为相的一境性——如此诸禅支显现。如此,他的如同初禅的影像的近行禅那也在那刹那生起。从此以后,直到初禅的安止及自在,一切应以地遍所说之法而知。
Vinīlakādikammaṭṭhānāni青瘀等业处
§118
Ito paresu pana vinīlakādīsupi yaṃ taṃ ‘‘uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā’’tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ, taṃ sabbaṃ ‘‘vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto’’ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ.
从此以后,在青瘀等中,凡以「取青瘀须跋相者,独自无伴而行,具念现起」等方式所说的以行为首的特相,一切应以「取青瘀须跋相者,取脓烂须跋相者」等方式,依各各之法,在各处只转换膨胀一词,应以所说之法而知决定的意趣。
Ayaṃ pana viseso – ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.
但这是差别——应行「青瘀相的须跋,青瘀相的须跋」之作意。在此,取相以斑驳色现起。但似相以突出之力现起。
‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti. Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.
应行「脓烂相的须跋,脓烂相的须跋」之作意。在此,取相如同流出般现起。似相以不动、静止而现起。
yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti. Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati. Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ. No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ. Parāmasanto hi vissāsaṃ āpajjati. Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ. Alabhantena kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ. Evaṃ upanāmetvā ‘‘vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla’’nti manasikāro pavattetabbo. Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti. Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti.
在战场或盗贼林或墓地,在那里诸王令斩断盗贼。或在森林中,在被狮子、老虎所斩断之人处获得。因此,前往那样的地方,如果散落在各方向,以一转向而来到眼前,这是善的。如果不来,不应以手触摸。触摸者会生起轻率。因此,应令园林工或沙玛内拉或其他任何人置于一处。不得者,应以竹竿或棍棒,保持一指间隔而移近。如此移近后,应行「断坏相的须跋,断坏相的须跋」之作意。在此,取相如同中间有洞般现起。但似相以完整而现起。
vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo. Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti. Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.
应行「啖食相的须跋,啖食相的须跋」之作意。在此,取相如同各处被啖食般现起。似相以完整而现起。
mpi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo. Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.
于散乱相,也应以所说之方式,使手指与手指之间分开或作分开,应作意「散乱相之厌恶,散乱相之厌恶」。于此,取相以明显的间隔而现起。然而似相则以完整的形态而现起。
mpi vicchiddake vuttappakāresuyeva ṭhānesu labbhati. Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti. Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.
于散乱相,也在所说之方式的诸处获得。因此,前往那里,以所说之方式,使手指与手指之间分开或作分开,应作意「被击散乱相之厌恶,被击散乱相之厌恶」。然而于此,取相显现时如击打之口。似相则以完整的形态而现起。
yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati. Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo. Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti. Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.
于战场等处,在被击打者的手足等被切断时,或在破裂的脓疮等从口流出时获得。因此,见到那个,应作意「血相之厌恶,血相之厌恶」。于此,取相现起如被风吹动的红旗摇动之相。然而似相则以静止的形态而现起。
dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti. Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati . Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo. Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi. Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti. Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.
于二日或三日过后,尸体从九个疮口有虫堆流出时。而且,那个以狗、豺、人、牛、水牛、象、马、蟒蛇等的身体大小,如米饭堆般存在。于那些当中,无论何处,应作意「虫相之厌恶,虫相之厌恶」。因为对于小宾陀巴帝咖帝思沙长老,相在咖喇地伽瓦比池内的象尸中现起。然而于此,取相现起如蠕动般。似相则如米饭团般以静止的形态而现起。
‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ. Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.
「譬如他见到身体被弃于尸林,骨锁连结,有肉有血,以筋连结」等方式所说的,以种种方式说。于此,在那个被放置之处,以前述方式前往,以石头等为周围的相与所缘,以自性之性确定「这是骨」,应以色等十一种行相取相。
§119
Taṃ pana setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti. Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ. nti idha hatthādīnaṃ nāmaṃ. Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ. Dīgharassavaṭṭacaturassakhuddakamahantavasena pana vavatthapetabbaṃ. vuttanayā eva. Tassa tassa aṭṭhino pariyantavasena vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā. Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ca ca vavatthapetabbaṃ. Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ. Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena vavatthapetabbaṃ. Aṭṭhikānaṃyeva antaravasena vavatthapetabbaṃ. Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti vavatthapetabbaṃ. Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ.
然而,对于观察「那是白色」者,不现起,会有白遍的混淆。因此,应仅以厌恶的方式观察「是骨」。「形」于此是手等之名。因此,应以手、足、头、颈、臂、腰、大腿、小腿的方式,以相确定。然而应以长、短、圆、方、小、大的方式确定。「位置」如所说之方式。确定各个骨的边界,取此处明显现起者,应达到安止。然而应以各个骨的低处与高处的方式确定「方向」与「处所」。也应以部分的方式确定「我站在低处,骨在高处」,「我在高处,骨在低处」。然而应以二骨的接触与接触之处的方式确定「接触」。应以诸骨之间的方式确定「间隔」。然而于一切处运行智,应确定「在此处是此骨」。如此,即使相不现起,也应使心安住于额骨。
§120
Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ. Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati. Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā ‘‘aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla’’nti manasikāro pavattetabbo. Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ. Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā. Paṭibhāganimitte paripuṇṇabhāvo yujjati. Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ. Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā.
如于此处,如此以十一种方式取相,于此之前的虫相等也应以适当的方式观察。而且,此业处于整个骨锁或于一个骨都能成就。因此,于那些当中,无论何处,以十一种方式取相,应作意「骨相之厌恶,骨相之厌恶」。于此,所说取相与似相是相同的,那是对于一个骨而言适当的。然而于骨锁,当取相显现时有空隙。于似相则有完整性是适当的。即使于一骨,取相也应是可厌的、可怖的。似相则是生起喜与悦意的,因为带来近行。
Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ. Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti vatvāpi puna anantarameva ‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ. Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.
因为于此处,在诸义注中所说的,是给予门而说的。如此,于彼处说「于四梵住与十须跋,没有似相。因为于诸梵住,界限之分别论即是相。于十须跋,除去想象,仅于所见的厌恶性,三十二相」,又紧接着说「于此相有二种:取相与似相。取相以丑陋、可厌、可怖的形态而现起」等。因此,我们经过思择所说的,于此处才是适当的。
Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.
再者,大帝须长老仅以观察牙齿骨之量,整个女人身体即以骨聚的状态现起等,这些在此是例子。
Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;
如此,诸须跋具足美德,被千眼者所称赞功德;
Yāni avoca dasabalo, ekekajjhānahetunīti.
十力者所说,每一个都是禅那之因。
Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna;
如此,了知那些以及它们的修习方法;
Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.
在这些当中,这更多的杂论也应被了知。
Pakiṇṇakakathā杂论
§121
Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo. Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.
在这些当中,无论在何处证得禅那者,由于善镇伏贪欲,如同离贪者一般,行为无贪欲。即使如此,这里所说的须跋的分类,应知是依身体自性的状态以及依贪行者的差别。因为尸体达到厌恶的状态时,或者达到膨胀相的自性状态,或者达到青瘀等任何一种自性状态。如此,无论能够获得何种,就在那样的膨胀相的厌恶、青瘀相的厌恶等相中取相。因此应知,依身体自性的状态,须跋的分类说为十种。
Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ. Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ. Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ. Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.
特别地,在此,膨胀相因显示身体形状的破坏,适合于贪着形状者。青瘀相因显示皮肤美色的破坏,适合于贪着身体颜色者。脓烂相因显示与身体香味相连的恶臭性,适合于通过花香等而生起的贪着身体香味者。断坏相因显示内部空洞的状态,适合于贪着身体坚实性者。食残相因显示肉积聚圆满的破坏,适合于贪着乳房等身体部分的肉积聚者。散乱相因显示肢体的分散,适合于贪着肢体姿态者。斩斫离散相因显示身体聚合破坏的变异,适合于贪着身体聚合圆满者。血涂相因显示血涂的厌恶状态,适合于贪着装饰所生的美丽者。虫聚相因显示身体是众多虫类共有的状态,适合于贪着身体为我所者。骸骨相因显示身体骨骼的厌恶性,适合于贪着牙齿圆满者。如此,应知依贪行者的差别,须跋的分类也说为十种。
Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.
然而,因为在这十种须跋中,譬如在水流不稳定、急流的河中,船仅以桨的力量停住,没有桨就不能使它停住,同样地,由于所缘的微弱性,心仅以寻的力量成为一境而住,没有寻就不能使它停住,因此在此只有初禅那,没有第二等。
Paṭikkūlepi ca etasmiṃ ārammaṇe ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.
即使在这个令人厌恶的所缘上,由于见到「确实以此行道,我将从老死解脱」这样的利益,以及由于舍断诸盖的热恼,喜与悦意生起,如同见到利益的撒花者在粪堆中「现在我将获得许多工资」,又如同患有严重疾病痛苦的病人在呕吐与泻下进行时。
§122
Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ. Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti. Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva. Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati. Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ. Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati. Nīlamakkhikādayo samparivārenti. Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi. Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā ‘‘ahaṃ mama’’nti gahetabbākārappattaṃ karonti. Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti. Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi. Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti. Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā ‘‘iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā’’ti gaṇhanti. Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ‘‘ayaṃ maṃsapesī’’ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti. Tasmā –
这十种须跋,从相来说只是一个。因为这十种的相就是须跋、恶臭、可厌、令人厌恶的状态。这个相不仅在死尸上现起,如同住在支提耶山的见到牙齿骨骼的大帝须长老,以及如同须跋僧护长老的沙玛内拉看着坐在象背上的国王,在活着的身体上也现起。因为如同死尸,活着的身体也确实是须跋的。但在这里,须跋相因为被外来的装饰所遮盖而不显现。然而,这个身体本来就是三百多块骨头的集合,由一百八十个关节连接,由九百条筋束缚,涂抹着九百块肉片,包裹着湿皮,被表皮覆盖,充满孔洞,如同油脂袋一样不断流出渗出,为虫群所栖息,是诸病的住处,是诸苦法的基础,如同破裂的旧疮,从九个疮口不断流出。从两眼流出眼垢,从耳孔流出耳垢,从鼻孔流出鼻涕,从口中流出食物、胆汁、痰、血,从下门流出大便小便,从九万九千个毛孔流出须跋的汗液。青蝇等围绕着它。如果不用齿木、漱口、涂头、沐浴、穿衣、披衣等来照料,而是保持原样,头发粗糙散乱地从村到村游行,即使是国王也与撒花者、旃陀罗等任何一人在身体的令人厌恶性上没有差别,这样,在国王或旃陀罗的身体上,在须跋、恶臭、可厌、令人厌恶性上确实没有差异。但在这里,用齿木、漱口等擦去齿垢等,用各种衣服遮盖羞处,用各种颜色的香膏涂抹,用花饰等装饰,使之成为可以执取为「我、我的」的样子。因此,由于被这外来的装饰所遮盖,人们不了知它如实的须跋相,男人对女人、女人对男人生起贪染。但在究竟义上,在这里确实没有丝毫值得贪染的理由。因为,头发、体毛、指甲、牙齿、痰、鼻涕、大便、小便等,即使是身体的一部分从身体掉出来,众生连用手触摸都不愿意,厌恶、羞耻、嫌恶。但在这里,剩余的部分虽然同样令人厌恶,被无明黑暗所包围,被自我爱染所染着,执取为「可爱的、可意的、常的、乐的、我」。他们这样执取,如同在森林中看到紫矿树,把未从树上落下的花当作「这是肉片」而苦恼的老豺狼一样。因此——
Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane;
如同豺狼在森林中,看见开花的紫矿树;
Maṃsarukkho mayā laddho, iti gantvāna vegasā.
「我得到肉树了」,如此想而快速前往。
Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo;
咬着落下的花朵,极其贪婪;
Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.
「这不是肉,那不是肉,是从树上来的」,如此执取。
Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho;
智者如实地,把落下的部分视为须跋;
Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.
不执取而执取,对身体的其余部分也应如此。
Imañhi subhato kāyaṃ, gahetvā tattha mucchitā;
执取这被认为美好的身体，并对它迷醉；
Bālā karontā pāpāni, dukkhā na parimuccare.
愚者造作诸恶，不能从苦中解脱。
Tasmā passeyya medhāvī, jīvato vā matassa vā;
因此，智者应当看见，无论活着或死去；
Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.
腐臭身的自性，缺乏美好的本质。
Vuttañhetaṃ –
因为这已被说：
Duggandho asuci kāyo, kuṇapo ukkarūpamo;
「恶臭、须跋的身体，如同尸体、粪堆；
Nindito cakkhubhūtehi, kāyo bālābhinandito.
被具眼者所呵责，身体却被愚者所喜爱。
Allacammapaṭicchanno, navadvāro mahāvaṇo;
湿皮所覆盖，九孔的大伤口；」
Samantato paggharati, asuci pūtigandhiyo.
从一切处流出,须跋、恶臭。
Sace imassa kāyassa, anto bāhirako siyā;
若此身的内,成为外的话;
Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.
必定拿着棍子,驱赶乌鸦与狗。
Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu
因此,具有柔软性的比库,无论是活的身体,
Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti.
或是死的身体,无论在何处须跋相显现,就在那里取相,应使业处达到安止。
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