7. Chaanussatiniddeso7. 六随念分别

200 段 · CSCD 巴利原典

1. Buddhānussatikathā1. 佛随念论

§123

Asubhānantaraṃ uddiṭṭhāsu pana dasasu anussatīsu punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati, buddhaṃ ārabbha uppannā anussati buddhaguṇārammaṇāya satiyā etamadhivacanaṃ. Dhammaṃ ārabbha uppannā anussati svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ. Saṅghaṃ ārabbha uppannā anussati suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ. Sīlaṃ ārabbha uppannā anussati akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ. Cāgaṃ ārabbha uppannā anussati muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ. Devatā ārabbha uppannā anussati devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ. Maraṇaṃ ārabbha uppannā anussati jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ. Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatasatīti vattabbe rassaṃ akatvā ti vuttā, kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ. Ānāpāne ārabbha uppannā sati assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ. Upasamaṃ ārabbha uppannā anussati sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ.

然而,在须跋之后所说的十种随念中,由于反复生起,念即是随念;或者由于在应当行持之处行持,对于以信出家的善男子来说,适合的念即是随念。缘于佛陀而生起的随念,这是以佛陀功德为所缘的念的同义语。缘于法而生起的随念,这是以善说等法功德为所缘的念的同义语。缘于僧伽而生起的随念,这是以妙行等僧伽功德为所缘的念的同义语。缘于戒而生起的随念,这是以无缺等戒功德为所缘的念的同义语。缘于舍而生起的随念,这是以离舍等舍功德为所缘的念的同义语。缘于天人而生起的随念,这是除了天人作为证明之处外,以自己的信等功德为所缘的念的同义语。缘于死而生起的随念,这是以命根断绝为所缘的念的同义语。行于发等区分的色身,或行于身,故为身至;身至且是念,应说为「身至念」,不作省略而说,这是以发等身体部分之相为所缘的念的同义语。缘于入出息而生起的念,这是以入息出息之相为所缘的念的同义语。缘于寂止而生起的随念,这是以一切苦寂止为所缘的念的同义语。

§124

Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā patirūpasenāsane rahogatena paṭisallīnena ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.

如此,在这十种随念中,首先想要修习佛随念的瑜伽者,具足不坏净,在适当的住所,独处,隐退,应当如此随念佛陀世尊的功德:「如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。」

Tatrāyaṃ anussaraṇanayo – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati. Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

在此,这是随念的方法:彼世尊如是是阿拉汉,如是是正等正觉者……乃至……如是是世尊,如此随念。由此及此原因,如是说。

§125

Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā nti anussarati. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti .

在此,由于远离,由于杀害敌人,由于应受供养,由于恶行中无秘密,首先以这些原因,随念「彼世尊是阿拉汉」。因为他远离一切烦恼,住于极远之处,由于以道断除了有随眠的烦恼。

So tato ārakā nāma, yassa yenāsamaṅgitā;

「他远离彼,凡与彼不相应者;不相应于诸过失,因此护者被称为『远离者』。」

Asamaṅgī ca dosehi, nātho tenā matoti.

「不相应于诸过失,因此护者被称为『远离者』。」

§126

Te cānena kilesārayo maggena hatāti .

「且这些烦恼之敌被他以道杀害。」

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

「因为称为贪等的一切敌人皆已被杀害;」

Paññāsatthena nāthena, tasmāpi matoti.

以慧剑为依护者,因此也死了。

§127

Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti .

又,以无明、有、渴爱为毂,以福等诸行为辐条,以老死为轮缘,以诸漏集为轴所穿透,在三有车上结合,从无始时以来转起的轮回之轮,他在菩提座上,以精进足立于戒地,以信手握持能作业尽的智斧,断除了一切辐条。

§128

Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati. Tassa ca avijjā nābhi, mūlattā. Jarāmaraṇaṃ nemi, pariyosānattā. Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca, tattha dukkhādīsu aññāṇaṃ avijjā. Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti, rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti, arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti, esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti, rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti, arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti, rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti, arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti, rūpabhave tayo phassā tattheva tissannaṃ, arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti, rūpabhave tisso tattheva tiṇṇaṃ, arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa, upādānādayo bhavādīnaṃ.

或者,轮回之轮是指无始的轮回轮转。其中,无明是毂,因为是根本。老死是轮缘,因为是终结。其余十法是辐条,因为以无明为根本、以老死为终结。于此,对苦等的不知为无明。在欲有中,无明是欲有诸行的缘;在色有中,无明是色有诸行的缘;在无色有中,无明是无色有诸行的缘。在欲有中,诸行是欲有结生识的诸缘;对其余的也是此理。在欲有中,结生识是欲有名色的缘;在色有中也是如此。在无色有中,只是名的缘。在欲有中,名色是欲有六处的缘;在色有中,名色是色有三处的缘;在无色有中,名是无色有一处的缘。在欲有中,六处是欲有六种触的缘;在色有中,三处是色有三触的诸缘;在无色有中,一处是无色有一触的缘。在欲有中,六触是欲有六受的诸缘;在色有中,三触在彼处是三受的诸缘;在无色有中,一触在彼处是一受的缘。在欲有中,六受是欲有六渴爱身的诸缘;在色有中,三受在彼处是三渴爱身的诸缘;在无色有中,一受是无色有一渴爱身的缘。在彼彼处,彼彼渴爱是彼彼取的缘,从取等是有等的缘。

Kathaṃ? Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

如何?于此,某人「我将享受诸欲」,以欲取为缘,以身行恶行,以语行恶行,以意行恶行,因恶行圆满而生于恶趣。在彼处,作为其生起之因的业是业有,由业所生的诸蕴是生有,诸蕴的生起是生,成熟是老,破坏是死。

Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati, sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

另一人「我将体验天界的成就」,如是行善行,因善行圆满而生于天界。在彼处,作为其生起之因的业是业有,此理相同。

Aparo pana brahmalokasampattiṃ anubhavissāmīti kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

又,另一人「我将体验梵天界的成就」,仅以欲取为缘修习慈,修习悲、喜、舍,因修习圆满而生于梵天界。在彼处,作为其生起之因的业是业有,此理相同。

Aparo arūpabhave sampattiṃ anubhavissāmīti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

另一人「我将体验无色有的成就」,如是修习空无边处等诸定,因修习圆满而生于彼彼处。在彼处,作为其生起之因的业是业有,由业所生的诸蕴是生有,诸蕴的生起是生,成熟是老,破坏是死。对于其余以诸取为根本的诸结合,也是此理。

Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇanti eteneva nayena sabbapadāni vitthāretabbāni.

如是,此无明是因,诸行是从因所生,此二者是从因所生,在缘的把握中的慧是法住智。过去世也是无明为因,诸行是从因所生,此二者是从因所生,在缘的把握中的慧是法住智;未来世也是无明为因,诸行是从因所生,此二者是从因所生,在缘的把握中的慧是法住智。以此理,一切句应当详述。

Tattha avijjāsaṅkhārā eko saṅkhepo, viññāṇanāmarūpasaḷāyatanaphassavedanā eko, taṇhupādānabhavā eko, jātijarāmaraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ, viññāṇādayo pañca etarahi vipākavaṭṭaṃ, taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ, jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā ekoti, iti bhagavā etaṃ catusaṅkhepaṃ tiyaddhaṃ vīsatākāraṃ tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati paccayapariggahe paññā dhammaṭṭhitiñāṇanti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi .

于此,无明与行是一个总括,识、名色、六处、触、受是一个,渴爱、取、有是一个,生与老死是一个。于此,前一总括是过去世,中间两个是现在世,生与老死是未来世。于此,通过取无明与行,渴爱、取、有也被取了,这五法是过去的业轮;识等五法是现在的果报轮;通过取渴爱、取、有,无明与行也被取了,这五法是现在的业轮;由于以生与老死的方式说示了识等,这五法是未来的果报轮。它们以形态而有二十种。于此,行与识之间有一个连结,受与渴爱之间有一个,有与生之间有一个,如此,世尊以一切方式知、见、了知、通达这四总括、三世、二十形态、三连结的缘起。那个以知的意义是智,以了知的意义是慧,因此说「于缘的把握之慧是法住智」。世尊以此法住智如实知那些法后,对它们厌离、离贪、解脱,破坏、摧毁、粉碎了所说种类的这个轮回之轮的辐条。如此也

Arā saṃsāracakkassa, hatā ñāṇāsinā yato;

轮回之轮的辐条,被智剑所斩断;

Lokanāthena tenesa, nti pavuccati.

因此,这位世间导师被称为

§129

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca. Teneva ca uppanne tathāgate yekeci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi. Yathābalañca aññe devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti .

由于是最上应供处,他应得衣等资具与特别的供养。正因如此,当如来出现时,那些大威势的天人,不在其他地方作供养。如此,梵天娑婆主以须弥山大的宝鬘供养如来。以及其他天人,如频毗娑罗王、国萨拉王等,随其力而供养。世尊般涅槃后,阿首咖大王为了世尊,布施九十六亿财富,在整个阎浮提建立八万四千座寺院。何况其他特别的供养呢?

Pūjāvisesaṃ saha paccayehi,

特别的供养与资具,

Yasmā ayaṃ arahati lokanātho;

因为这位世间导师应得;

Atthānurūpaṃ nti loke,

在世间中,与义相应,

Tasmā jino arahati nāmametaṃ.

因此,胜者应得这个「阿拉汉」之名。

§130

Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti .

犹如世间任何自认为智者的愚人,因怕世间的诽谤而在隐密处造恶,他从不如此做。

Yasmā natthi raho nāma, pāpakammesu tādino;

因为对于这样的人,在诸恶业中没有所谓的隐密处;

Rahābhāvena tenesa, iti vissuto.

因此,由于没有隐密处,他如此被称为。

Evaṃ sabbathāpi –

如此,在一切方面——

Ārakattā hatattā ca, kilesārīna so muni;

因为远离、杀害诸烦恼敌,那位牟尼;

Hatasaṃsāracakkāro, paccayādīna cāraho;

已杀害轮回之轮,对于诸缘等是阿拉汉;

Na raho karoti pāpāni, tena vuccatīti.

不在隐密处造诸恶,因此被称为。

§131

Sammā sāmañca sabbadhammānaṃ buddhattā pana . Tathāhi esa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

然而,因为正确地、自己觉悟一切法而成佛。确实,他正确地、自己觉悟一切法:应遍知的法,从应遍知性而觉悟;应遍知的法,从应遍知性;应断的法,从应断性;应作证的法,从应作证性;应修习的法,从应修习性。因此他说——

Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

应遍知的已遍知,应修习的已修习,

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399; su. ni. 563);

应断的我已断,婆罗门,因此我是觉者。(中部2.399;经集563)

§132

Apica cakkhuṃ dukkhasaccaṃ, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho, esa nayo sotaghānajivhākāyamanesu. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo chaviññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

再者,眼是苦谛,作为其根本原因而生起的前渴爱是集谛,两者的不生起是灭谛,了知灭的道是道谛。如此,即使通过每非法品的分析,也正确地、自己觉悟了一切法。此理适用于耳、鼻、舌、身、意。以同样的方式,应配合色等六处、眼识等六识身、眼触等六触、眼触所生受等六受、色想等六想、色思等六思、色渴爱等六渴爱身、色寻等六寻、色伺等六伺、色蕴等五蕴、十遍、十随念、以膨胀想等方式的十想、发等三十二行相、十二处、十八界、欲有等九有、初禅等四禅那、慈修习等四无量、四无色定、逆次第的老死等、顺次第的无明等缘起支。

Tatrāyaṃ ekapadayojanā, jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evamekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭibuddho. Tena vuttaṃ – ‘‘sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho’’ti.

此中,非法品的配合是:老死是苦谛,生是集谛,两者的出离是灭谛,了知灭的道是道谛。如此,通过每非法品的分析,正确地、自己觉悟了一切法,已觉悟,已正觉。因此说:「因为正确地、自己觉悟了一切法,所以是正等正觉者。」

§133

Vijjāhi pana caraṇena ca sampannattā . Tattha ti tissopi vijjā aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.52 ādayo) vuttanayeneva veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. nti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā caraṇanti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayeneva veditabbaṃ. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato. Tena vuccati vijjācaraṇasampannoti.

因为具足明与行。此中,明有三明,也有八明。三明应依怖畏惊骇经(中部1.52等)所说的方式了知,八明在阿摩昼经(长部1.278等)中说。在那里,包括六神通与观智、意所成神通,说了八明。行应了知为:戒律仪、守护诸根门、于食知量、勤修觉寤、七善法、四色界禅那,这十五法。因为圣弟子以这十五法而行、而去不死之方向,所以说为行。如说:「摩诃那摩,此中,圣弟子有戒」(中部2.24)等,一切应依中分五十所说的方式了知。世尊具足这些明与此行。因此说为明行具足者。

Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā. Caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti. Yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti, no duppaṭipannā vijjācaraṇavipannānaṃ sāvakā attantapādayo viya.

此中,世尊的明具足充满一切智而住立。行具足是大悲。他以一切智知一切众生的利与非利,以大悲避开非利而使他们从事于利。如彼明行具足者。因此他的弟子是善行道者,不是恶行道者,不像明行不具足者的弟子如自苦行者等。

§134

Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gadattā . Gamanampi hi gatanti vuccati. Tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti . Sundarañcesa ṭhānaṃ gato amataṃ nibbānanti . Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañhetaṃ – ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti, sammā vā gato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramīpūrikāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ, ucchedaṃ, kāmasukhaṃ, attakilamathanti ime ca ante anupagacchanto gatoti . Sammā cesa gadati yuttaṭṭhāne yuttameva vācaṃ bhāsatīti . Tatridaṃ sādhakasuttaṃ ‘‘yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86). Evaṃ ti veditabbo.

因为善行,因为去了美好的地方,因为正确地去,因为正确地说。行也称为去。而世尊的那个是美好的、清净的、无过失的。什么呢?圣道。他以那行不执着地去了安稳之方向。他去了美好的地方,即不死的涅槃。他正确地去,不再回到以那道所断的烦恼。因为这样说:「以入流道所断的烦恼,他不回到、不返回、不再回到那些烦恼,所以是善逝……以阿拉汉道所断的烦恼,他不回到、不返回、不再回到那些烦恼,所以是善逝。」或者正确地去,从燃灯佛足下开始直到菩提座,以圆满三十波罗蜜的正行道,只为一切世间的利益与安乐,不去常见、断见、欲乐、自苦这些边,所以是去。他正确地说,在适当的地方只说适当的话。此中,这是证明的经文:「如来知道不真实、不正确、无利益相应的话,而且那对他人不可爱、不可意,如来不说那话。如来知道真实、正确、无利益相应的话,而且那对他人不可爱、不可意,如来也不说那话。如来知道真实、正确、利益相应的话,而且那对他人不可爱、不可意,在那里,如来是知时者,知那话的分别论之时。如来知道不真实、不正确、无利益相应的话,而且那对他人可爱、可意,如来不说那话。如来知道真实、正确、无利益相应的话,而且那对他人可爱、可意,如来也不说那话。如来知道真实、正确、利益相应的话,而且那对他人可爱、可意,在那里,如来是知时者,知那话的分别论之时。」(中部2.86)如此应了知善逝。

§135

Sabbathāpi viditalokattā pana . So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi, na cāhaṃ, āvuso, apatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiññeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

因为一切方式地了知世间。因为那位世尊从自性、从集、从灭、从灭之方便,一切方式地觉悟了、知了、通达了世间。如说:「朋友,在那里不生、不老、不死、不死没、不再生,我说不能以行走而知、见、达世间之边际。朋友,我也不说不到达世间之边际而能作苦之终结。朋友,我就在这一寻长的身躯中,有想、有意,施设世间、世间集、世间灭、导至世间灭的道。」

Gamanena na pattabbo, lokassanto kudācanaṃ;

世间的终结,无论何时,都不能以行走而到达;

Na ca apatvā lokantaṃ, dukkhā atthi pamocanaṃ.

不到达世间的终结,就没有从苦的解脱。

Tasmā have lokavidū sumedho,

因此,确实,知世间者、善慧者,

Lokantagū vūsitabrahmacariyo;

到达世间终结者、已行梵行者;

Lokassa antaṃ samitāvi ñatvā,

已知世间的终结是寂静的,

Nāsīsati lokamimaṃ parañcāti. (saṃ. ni. 1.107; a. ni. 4.45);

他不希求此世间或他世间。(相应部1.107;增支部4.45)

§136

Apica tayo lokā saṅkhāraloko sattaloko okāsalokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. Sassato lokoti vā asassato lokoti vāti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

再者,有三种世间:诸行世间、有情世间、空间世间。其中,在「一切有情依食而住」(无碍解道1.112)所说之处,应知为诸行世间。在「世间是常恒的,或世间是非常恒的」(长部1.421)所说之处,是有情世间。

Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;

凡月亮和太阳照耀之处,诸方向闪耀光明;

Tāva sahassadhā loko, ettha te vattatī vasoti. (ma. ni. 1.503) –

「世界在此对你有千种运转。」(中部1.503)

Āgataṭṭhāne okāsaloko. Tampi bhagavā sabbathā avedi. Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā cattāro āhārā. Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā. Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni. Dvādasa lokā dvādasāyatanāni. Aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112) ayaṃ saṅkhāralokopi sabbathā vidito.

已到达之处的空间世界。世尊也完全了知那个。如此,对他而言:「一世界——一切众生依食而住。二世界——名与色。三世界——三受。四世界——四食。五世界——五取蕴。六世界——六内处。七世界——七识住。八世界——八世间法。九世界——九有情居。十世界——十处。十二世界——十二处。十八世界——十八界。」(无碍解道1.112)这个诸行世界也被完全了知。

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti. Tasmāssa sattalokopi sabbathā vidito.

因为他了知一切众生的意向,了知随眠,了知行,了知胜解,了知少尘者、多尘者,了知利根者、钝根者,了知善相者、恶相者,了知易教化者、难教化者,了知有能力者、无能力者的众生。因此,对他而言,众生世界也被完全了知。

§137

Yathā ca sattaloko, evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni catutiṃsasatāni ca paññāsañca yojanāni. Parikkhepato pana –

如众生世界,空间世界也是如此。如此,他知道一个轮围世界,长度与宽度为十二亿三万四千零五十由旬。而周围——

Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;

「一切为三十六万

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.

一万零一百五十由旬。」

Tattha –

Duve satasahassāni, cattāri nahutāni ca;

「二十万

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

四万由旬,以厚度计算,这大地被测量。」

Tassāyeva sandhārakaṃ –

其支持者——

Cattāri satasahassāni, aṭṭheva nahutāni ca;

四十万，以及八万；

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

如此厚度的水，依止于风。

Tassāpi sandhārako –

其支持者——

Nava satasahassāni, māluto nabhamuggato;

九十万，风从虚空升起；

Saṭṭhiñceva sahassāni, esā lokassa saṇṭhiti.

以及六万，这是世间的安立。

Evaṃ saṇṭhite cettha yojanānaṃ –

如此安立于此，由踰缮那——

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

八万四千，深入大海；

Accuggato tāvadeva, sineru pabbatuttamo.

须弥山王最为高耸，超越一切。

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

然后依次以一半一半的量度；

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

天界的诸山被围绕、高耸，以种种宝石装饰。

Yugandharo īsadharo, karavīko sudassano;

由犍陀罗山、伊沙陀罗山、迦罗毗咖山、善现山；

Nemindharo vinatako, assakaṇṇo giri brahā.

尼民陀罗山、毗那答咖山、马耳山、大梵山。

Ete satta mahāselā, sinerussa samantato;

这七座大石山，围绕须弥山的周围；

Mahārājānamāvāsā, devayakkhanisevitā.

是大王们的住处，为天人与亚卡所亲近。

Yojanānaṃ satānucco, himavā pañca pabbato;

雪山是五座山，高一百由旬；

Yojanānaṃ sahassāni, tīṇi āyatavitthato.

三千由旬，长宽延展。

Caturāsītisahassehi, kūṭehi paṭimaṇḍito;

以八万四千峰，装饰庄严；

Tipañcayojanakkhandha-parikkhepā nagavhayā.

三五由旬树干周围，名为山。

Paññāsayojanakkhandha-sākhāyāmā samantato;

五十由旬树干，枝条四方延伸；

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

百由旬宽广，高度亦复如是；

Jambū yassānubhāvena, jambudīpo pakāsito.

阎浮树以其威力，使阎浮洲得以显现。

Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ citrapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

这阎浮树的量度，正如阿修罗的奇特巴答离树、迦楼罗的新婆利树、西牛货洲的咖丹巴树、北俱卢洲的咖巴树、东胜身洲的西利沙树、三十三天的巴利恰答咖树。因此古人说——

‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;

「巴答离、新婆离、阎浮，诸天的巴利恰答咖；

Kadambo kapparukkho ca, sirīsena bhavati sattamanti.

咖丹波树、咖巴儒卡树和西利萨树成为第七。

‘‘Dveasīti sahassāni, ajjhogāḷho mahaṇṇave;

「八万二千由旬,深入大海中;

Accuggato tāvadeva, cakkavāḷasiluccayo;

超出同样高度,轮围山石堆;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito’’ti.

围绕那一切,世界界所成而住。」

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ. Sūriyamaṇḍalaṃ paññāsayojanaṃ. Tāvatiṃsabhavanaṃ dasasahassayojanaṃ. Tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ. Tathā pubbavidehaṃ. Uttarakuru aṭṭhasahassayojanaṃ. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Tadantaresu lokantarikanirayā.

其中,月轮四十九由旬。日轮五十由旬。三十三天住处一万由旬。同样,阿修罗住处、无间大地狱和阎浮洲。西牛货洲七千由旬。同样,东胜身洲。北俱卢洲八千由旬。此中每一大洲各有五百小洲围绕。那一切即是一个轮围世界,一个世界界。在那些之间有世界间地狱。

Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi .

如是,世尊以无边的佛智证知、了知、通达无边的轮围世界、无边的世界界。如是,他的处所世间也完全被了知。如是也「无上」。

§138

Attanā pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti . Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhipaññāvimuttivimuttiñāṇadassanaguṇenāpi. Sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – ‘‘na kho panāhaṃ samanupassāmi sadevake loke samārake…pe… sadevamanussāya pajāya attanā sīlasampannatara’’nti vitthāro. Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā (ma. ni. 1.285; mahāva. 11) gāthāyo ca vitthāretabbā.

然而,由于不存在任何以自己的功德更殊胜者,故「没有他的上者」。同样,他以戒德也超越一切世间,以定、慧、解脱、解脱智见德也如是。以戒德也无等、无等等、无比、无对、无匹……乃至以解脱智见德也如是。如所说:「然而我在有天神的世间、有魔的世间……乃至有天、人的众生中,不见有比自己戒更具足者」等广说。如是应广说「最上信经」等和「我无老师」等偈颂。

§139

Purisadamme sāretīti . Dameti vinetīti vuttaṃ hoti. Tattha ti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, aravāḷo nāgarājā, dhanapālako hatthīti evamādayo damitā nibbisā katā saraṇesu ca sīlesu ca patiṭṭhāpitā, manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasāti soṇadantakūṭadantādayo, amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho, kesi, purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.11) idañcettha suttaṃ vitthāretabbaṃ.

「调御丈夫」。调御即是调伏之意。其中,「丈夫」是未调伏的、适合调伏的畜生丈夫、人类丈夫和非人丈夫。如是,世尊调伏了畜生丈夫阿巴拉龙王、朱腊伍德拉、玛哈伍德拉、阿基西卡、杜玛西卡、阿拉瓦拉龙王、达那巴拉咖象等,使他们无毒,使他们安立于归依和戒;人类丈夫萨吒咖尼干子、安巴德学童、播卡拉萨帝、索纳丹德、古德丹德等;非人丈夫阿拉瓦咖、苏吉洛玛、卡拉洛玛亚卡、萨咖天帝等,以种种调御方法调伏、调御。「盖西,我以柔软调御丈夫,以粗暴调御,以柔软粗暴调御」,此中应广说此经。

Apica bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttari maggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

再者,世尊向具清净戒等者教示初禅等,向入流者等教示更上的道之行道,因此他确实调御应调御者。

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

或者,'无上调御丈夫御者'这是一个单一的词义。因为世尊如此调御应调御的人,以致他们坐在一座上即能不执着地奔向八方。因此说。'诸比库,被调象师所调御的应调御之象只奔向一方',这里应详述此经。

§140

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti . Apica satthā viyāti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti corakantāraṃ tāreti vāḷakantāraṃ tāreti dubbhikkhakantāraṃ tāreti nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti, evameva bhagavā satthā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāretītiādinā niddesanayenapettha attho veditabbo. nti devānañca manussānañca. Ukkaṭṭhaparicchedavasena, bhabbapuggalaparicchedavasena cetaṃ vuttaṃ. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammassavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye vā tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ.

以现法、来世、最上义如其所应地教诫。再者,世尊是导师,因为如导师。犹如商队首领带领商队渡过险难之地,渡过盗贼之险难,渡过野兽之险难,渡过饥馑之险难,渡过无水之险难,使之渡越、出离、超越,到达安稳之地;同样地,世尊导师、商队首领带领众生渡过险难,以'渡过生之险难'等说示方式,这里的义理应当了知。'天与人的',这是就最胜范围而说,就有能力者的范围而说。然而世尊通过给予畜生趣者教诫,也确实是导师。因为他们听闻世尊之法而获得近依缘具足,依那近依缘具足,在第二或第三有中成为道果的获得者。摩咚咖天子等是这里的例子。

Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desiyamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi, taṃ eko vacchapālako daṇḍaṃ olubbha tiṭṭhanto sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṅkatvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘are ahampi nāma idha nibbatto, kiṃ nu kho kammamakāsi’’nti āvajjento na aññaṃ kiñci addasa aññatra bhagavato sare nimittaggāhā. So tāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

据说,当世尊在甘嘎拉池边向占巴城居民说法时,有一只青蛙执取了世尊声音的相。一个牧牛者拄着棍子站立,用棍尖刺穿了它的头。它当即命终,生于三十三天,在十二由旬的金色宫殿中。如同从睡眠中醒来,它在那里见到自己被天女众围绕,便想:'啊!我竟然生在这里,我做了什么业呢?'省察时,除了执取世尊声音的相之外,没有见到其他任何业。它当即与宫殿一起前来,以头礼敬世尊之足。世尊虽然知道,却问:

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

'谁礼敬我足,以神通、荣耀照亮,以殊胜的容色,照耀一切方?'

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

(应为95-96合并的偈颂)

Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

'我以前是青蛙,在水中以水为行处;

Tava dhammaṃ suṇantassa, avadhi vacchapālakoti.

当我听你说法时,被牧牛者所杀。'

Bhagavā tassa dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkamīti.

世尊为他说法。八万四千众生法眼生起。天子也证得入流果后,作礼而离去。

§141

Yaṃ pana kiñci atthi ñeyyaṃ nāma, sabbasseva buddhattā vimokkhantikaññāṇavasena . Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi, tasmā evamādīhipi kāraṇehi . Imassa ca panatthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho. Bodhetā pajāyāti buddho’’ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.

凡是任何应被了知之法,一切皆因佛陀通过解脱智而了知。或者因为四谛自己觉悟,也令其他众生觉悟,因此以这些理由。为了阐明此义,应详述如「因觉悟诸谛故为佛,因令众生觉悟故为佛」这样所说的一切分别论方式或《无碍解道》的方式。

§142

ti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

「世尊」这个词是他具足功德、一切有情中最上、应受尊重的同义语。因此古人说:

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

「『世尊』是最胜之语,『世尊』是最上之语;

Garugāravayutto so, tena vuccatī’’ti.

他具足应受尊重,因此被如此称呼。」

Catubbidhaṃ vā nāmaṃ āvatthikaṃ liṅgikaṃ nemittikaṃ adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena yadicchakanti vuttaṃ hoti. Tattha vaccho dammo balībaddoti evamādi . Daṇḍī chattī sikhī karīti evamādi . Tevijjo chaḷabhiññoti evamādi . Sirivaḍḍhako dhanavaḍḍhakoti evamādi vacanatthaṃ anapekkhitvā pavattaṃ . Idaṃ pana ti nāmaṃ nemittikaṃ, na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttampi cetaṃ dhammasenāpatinā ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).

或者名有四种:依事名、依相名、依愿名、偶然生名。偶然生名是说依世间用法随意而起。其中如「瓦恰(犊)、达摩(驯服)、巴离巴达(系缚)」等。如「丹地(持杖者)、恰提(持伞者)、西奇(有顶髻者)、咖哩(象)」等。如「得威佳(三明者)、恰喇比雅(六通者)」等。如「西哩瓦达咖(增吉祥者)、达那瓦达咖(增财富者)」等,不依词义而起。但「世尊」这个名是依愿名,不是由摩诃摩耶所作,不是由净饭大王所作,不是由八万亲族所作,不是由萨咖、兜率等诸天所作。法将也说此:「『世尊』这个名不是由母亲所作……(中略)……这是诸佛世尊在菩提树下与一切知智获得的同时,解脱的施设,即『世尊』。」

§143

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

这个依功德愿的名,为了显示那些功德,他们说此偈:

‘‘Bhagī bhajī bhāgi vibhattavā iti,

「具足者、亲近者、有分者、已分别论者,」

Akāsi bhagganti garūti bhāgyavā;

「破坏了」故为「世尊」；

Bahūhi ñāyehi subhāvitattano,

以众多方法善修习自己，

Bhavantago so ti vuccatī’’ti. –

他是「有的超越者」，故被称为「世尊」。」

Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo.

在《义释》(大义释84)中所说的方式，此处应见那些那些词的意义。

§144

Ayaṃ pana aparo nayo.

然而这是另一种方式。

Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

「世尊」具足幸运，以诸德分而分配；

Bhattavā vantagamano, bhavesu tatoti.

已食者、已吐去行者，于诸有中如是。

Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe ti vuccatīti ñātabbaṃ.

于此，取「音节增加、音节变换」等语法特相，以声音方式，或取「肉厚等」边类特相，因为他有产生世间出世间乐的布施、持戒等波罗蜜所成就的幸运，因此应知说为「世尊」。

Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni , saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe ti vuccati. Āha cettha –

然而,因为他已破除了无惭、无愧、忿、恨、覆、恼、嫉、悭、诳、谄、顽固、激情、慢、过慢、憍、放逸、渴爱、无明——三种不善根、恶行、杂染、垢、毒、邪想、寻、戏论、四种颠倒、诸漏、结、暴流、轭、恶趣、渴爱的生起、取、五心栽、系缚、盖、欢喜、六诤根、渴爱身、七随眠、八邪性、九渴爱根本、十不善业道、十二处、六十二见、八百渴爱行的差别、一切烦恼、热恼、杂染的十万种,或简略而言五盖蕴、行、天子魔、死魔。因此,由于破除了这些危险,应说为'已破除者',故如是说。于此说道:——

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

「已破贪、已破嗔,已破痴、无漏者;

Bhaggāssa pāpakā dhammā, tena vuccatī’’ti.

已破彼诸恶法,因此而被称为。」

Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti. Bhaggadosatāya dhammakāyasampatti. Tathā lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.

由于他具有福德,持有百福相特征,显示了色身的圆满。由于已破诸过失,显示了法身的圆满。同样,显示了被世间尊敬者们所极尊重、被在家出家者所应前往礼敬、对已来到的他们有能力去除身心之苦、以财施与法施利益他们、有能力使他们连结于世间与出世间之乐。

Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo pavattati, paramañcassa sakacitte issariyaṃ, aṇimālaṅghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi. Tathā lokuttaro dhammo. Lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso. Rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī. Yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanibbattisaññito kāmo. Sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi. Tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena ti vuccati.

又因为在世间中,'bhaga'(具德)一词用于自在、法、名声、吉祥、欲、精勤这六法,而他在自心中有最上的自在,或有世间所承认的神变、隐身等一切行相圆满的自在。同样有出世间法。遍及三界、如实证得诸德、极其清净的名声。能使见色身者生起信心、生起眼目清净的一切行相圆满、一切支分与部分圆满的吉祥。凡是他所希求的、所愿求的自利或利他,都如是成就,故称为'欲'即所欲之义的成就。又有作为一切世间尊重之因的正精进所称的精勤。因此,由于具足这些德,以'诸德属于他'这个意义而如是说。

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe ti vuccati.

然而,因为他以善等的差别分别论了一切法,或以蕴、处、界、谛、根、缘起等分别论了善等诸法,或以逼迫、热恼、变易之义分别论了苦圣谛,以积集、因、结合、障碍之义分别论了集,以出离、远离、无为、不死之义分别论了灭,以导出、因、见、增上之义分别论了道,或已分别论、已开显、已教导,故如是说。因此应说为'已分别论者',故如是说。

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe ti vuccati.

又因为他亲近、修习、多作了天住、梵住、圣住、身离、心离、依离、空、无相、无愿解脱,以及其他世间与出世间的上人法,因此应说为'已修习者',故如是说。

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya ti vuccati yathā loke mehanassa khassa mālāti vattabbe mekhalāti.

然而,因为他已吐出在三有中称为渴爱的行,因此应说为'在诸有中已吐出行者',从'有'(bhava)一词取'bha',从'行'(gamana)一词取'ga',从'已吐'(vanta)一词取'va'并使之长音而如是说,如同世间中应说'mehanassa khassa mālā'(腰带)而说'mekhalā'。

§145

Tassevaṃ iminā ca iminā ca kāraṇena so bhagavā arahaṃ…pe… iminā ca iminā ca kāraṇena bhagavāti buddhaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgatamārabbha (a. ni. 6.10). Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassa kammaṭṭhānābhimukhatāya ujugatacittassa buddhaguṇapoṇā vitakkavicārā pavattanti. Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati. Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti. Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati. Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatīti anukkamena ekakkhaṇe jhānaṅgāni uppajjanti. Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati.

对他而言,由于这个和这个原因,彼世尊是阿拉汉……(中略)……由于这个和这个原因是世尊,当随念佛陀功德时,在那时他的心不被贪所缠缚,不被嗔所缠缚,不被痴所缠缚。在那时,他的心依于如来而正直(增支部6.10)。如此,由于没有贪等缠缚,诸盖被镇伏,心正直而面向业处,依于佛陀功德的寻与伺生起。对随寻思、随伺察佛陀功德者,喜生起。对有喜者,由于以喜为足处的轻安,身心的热恼被止息。对热恼止息者,身与心的乐生起。对有乐者,心以佛陀功德为所缘而得定。如此,次第地在一刹那禅支生起。然而,由于佛陀功德的深奥性,或由于倾向于随念种种功德,未达到安止,只是达到近行的禅那。这个由于随念佛陀功德而生起,故称为佛随念。

Imañca pana buddhānussatiṃ anuyutto bhikkhu satthari sagāravo hoti sappatisso, saddhāvepullaṃ sativepullaṃ paññāvepullaṃ puññavepullañca adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho dukkhādhivāsanasamattho, satthārā saṃvāsasaññaṃ paṭilabhati. Buddhaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti. Buddhabhūmiyaṃ cittaṃ namati. Vītikkamitabbavatthusamāyoge cassa sammukhā satthāraṃ passato viya hirottappaṃ paccupaṭṭhāti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修此佛随念的比库对导师有恭敬、有尊重,获得信的增长、念的增长、慧的增长及福德的增长,充满喜与悦,能忍受怖畏恐惧,能忍受痛苦,获得与导师共住之想。对住于佛随念者,其身体也如塔庙般值得供养。心倾向于佛地。当遇到应超越的事物时,惭愧现起,如同面见导师一般。若未能证得更上,则趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应当不放逸;

Evaṃ mahānubhāvāya, buddhānussatiyā sadāti.

对如此大威力的佛随念,应常修习。

Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ.

这是佛随念的详细分别论之门。

2. Dhammānussatikathā2. 法随念论

§146

Dhammānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena ‘‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti (a. ni. 6.10) evaṃ pariyattidhammassa ceva navavidhassa ca lokuttaradhammassa guṇā anussaritabbā.

欲修习法随念者,也应独居、隐退,随念「法是世尊所善说,自见的、无时的、来见的、引导的、智者各自证知的」(增支部6.10),如此应随念教法及九种出世间法的功德。

§147

ti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati, itaresu lokuttaradhammova. Tattha pariyattidhammo tāva svākkhāto ādimajjhapariyosānakalyāṇattā sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā ca. Yañhi bhagavā ekagāthampi deseti, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Apica sanidānasauppattikattā ādikalyāṇaṃ, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.

在「善说」这一句中,教法也包括在内,在其余句中只是出世间法。其中,教法首先是善说,因为初中后善,因为宣说有义有文、完全圆满清净梵行。世尊所说的即使一偈,由于法的一切善妙,以第一句为初善,以第二、第三句为中善,以最后句为后善。一连结的经,以因缘为初善,以结论为后善,以其余为中善。多连结的经,以第一连结为初善,以最后为后善,以其余为中善。再者,因为有因缘、有缘起故为初善,因为义理适合所调伏者而不颠倒,且具理由与譬喻故为中善,因为以结论令听者获得信故为后善。

Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭippattiyā pariyosānakalyāṇo. Taṃ sutvā tathatthāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo.

整个教法,以作为自己义利的戒为初善,以止观道果为中善,以涅槃为后善。或以戒定为初善,以观与道为中善,以果与涅槃为后善。或因佛陀的善觉悟为初善,因法的善法性为中善,因僧团的善行道为后善。或因听闻后依其义而行道所应证得的正等觉为初善,以辟支觉为中善,以声闻觉为后善。

Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇaṃ āvahatīti majjhekalyāṇo, tathāpaṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇaṃ āvahatīti pariyosānakalyāṇoti evaṃ ādimajjhapariyosānakalyāṇattā svākkhāto.

被听闻时,因镇伏诸盖故,仅以听闻也带来善,故为「初善」;被实践时,因带来止观之乐故,以实践也带来善,故为「中善」;如是实践者,在实践果完成时,因带来如是性故,以实践果也带来善,故为「后善」——如是,因初中后善故,为「善说」。

Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.

而且,世尊说法时,显示教法梵行与道梵行,以种种方法阐明,那是如其相应地,因义圆满故为「有义」,因文圆满故为「有文」。因显示、阐明、开显、分别论、显了、施设之义句结合故为「有义」;因字、句、文、相、语源、分别论之圆满故为「有文」。因义深奥性与通达深奥性故为「有义」;因法深奥性与教说深奥性故为「有文」。因义无碍解、辩才无碍解之境故为「有义」;因法无碍解、词无碍解之境故为「有文」。因为智者所应知,令考察者欢喜故为「有义」;因可信,令世间人欢喜故为「有文」。因深奥意趣故为「有义」;因明显文句故为「有文」。因无应添加者,以完全圆满之状态故为「纯一圆满」。因无应除去者,以无过失之状态故为「清净」。

Apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittaraṇatthāya pavattito lokāmisanirapekkhato ca parisuddhanti evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto.

再者,因实践之证得明了故为「有义」;因教理之传承明了故为「有文」;因达上等五法蕴故为「纯一圆满」;因无诸烦恼、为出离而转起、不顾世间利养故为「清净」——如是,因显示有义、有文、纯一圆满、清净之梵行故,为「善说」。

Atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto. Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsamāpajjati, antarāyikāti vuttadhammānaṃ antarāyikattābhāvato, niyyānikāti vuttadhammānaṃ niyyānikattābhāvato. Tena te durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsamāpajjati. Ime dhammā antarāyikā, ime dhammā niyyānikāti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti. Evaṃ tāva pariyattidhammo svākkhāto.

或者,因无义颠倒故,为「善说」——即「善说」。正如其他外道之法的义陷入颠倒:说为「障碍」之诸法无障碍性,说为「导出」之诸法无导出性。因此,他们只是恶说法者,不像世尊之法的义陷入颠倒。「这些法是障碍,这些法是导出」——如是所说诸法不超越其如是性。如是,首先教理法为「善说」。

Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto. Yathāha – ‘‘supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā (dī. ni. 2.296) tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti. Ariyamaggo cettha antadvayaṃ anupagamma majjhimā paṭipadābhūtova ‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto. Sāmaññaphalāni paṭipassaddhakilesāneva ‘‘paṭipassaddhakilesānī’’ti akkhātattā svākkhātāni. Nibbānaṃ sassatāmatatāṇaleṇādisabhāvameva sassatādisabhāvavasena akkhātattā svākkhātanti evaṃ lokuttaradhammopi svākkhāto.

而出世间法,因说示适合涅槃之实践与适合道之涅槃故,为「善说」。如所说:「而且,彼世尊为诸弟子善施设导向涅槃之道,涅槃与道相合、相会。譬如恒河水与亚穆那河水相合、相会,同样地,彼世尊为诸弟子善施设导向涅槃之道,涅槃与道相合」。此中,圣道不接近两边,成为中道,因被说为「中道」故,为「善说」。诸沙门果只是寂止诸烦恼,因被说为「寂止诸烦恼」故,为「善说」。涅槃只是常、不死、洲、依止等自性,因以常等自性被说示故,为「善说」——如是,出世间法也是「善说」。

§148

ti ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko. Yathāha –‘‘ratto kho, brāhmaṇa, rāgena abhibhūto pariyādiṇṇacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī’’ti(a. ni. 3.54). Apica navavidhopi lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. Atha vā pasatthā diṭṭhi sandiṭṭhi, sandiṭṭhiyā jayatīti sandiṭṭhiko. Tathā hettha ariyamaggo sampayuttāya, ariyaphalaṃ kāraṇabhūtāya, nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati. Tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko.

「现见」:此中,首先圣道,由在自己相续中使贪等不存在的圣者应自己见,故为「现见」。如所说:「婆罗门,被贪染者,被贪所征服、心被缠缚,为自害而思,为他害而思,为俱害而思,体验心的苦与忧。贪被舍断时,既不为自害而思,不为他害而思,不为俱害而思,不体验心的苦与忧。婆罗门,如是法为现见」。再者,九种出世间法,无论由谁证得,舍弃应以他人之信而去,应以省察智自己见,故为「现见」。或者,殊胜之见为「正见」,以正见而胜,故为「现见」。如是,此中圣道以相应之,圣果以为因之,涅槃以为所缘之正见而胜诸烦恼。因此,如以车而胜故为「车兵」,同样地,九种出世间法以正见而胜,故为「现见」。

Atha vā diṭṭhanti dassanaṃ vuccati. Diṭṭhameva sandiṭṭhaṃ, dassananti attho. Sandiṭṭhaṃ arahatīti sandiṭṭhiko. Lokuttaradhammo hi bhāvanābhisamayavasena sacchikiriyābhisamayavasena ca dissamānoyeva vaṭṭabhayaṃ nivatteti. Tasmā yathā vatthaṃ arahatīti vatthiko, evaṃ sandiṭṭhaṃ arahatīti sandiṭṭhiko.

或者,「见」被称为「看见」。见即是「现见」,意为「看见」。值得现见,故为「现见」。因为出世间法,以修习现观与作证现观而被看见,即转回轮回之怖畏。因此,如值得衣故为「应衣者」,同样地,值得现见故为「现见」。

§149

Attano phaladānaṃ sandhāya nāssa kāloti akālo. Akāloyeva . Na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phaladoti vuttaṃ hoti. Atha vā attano phaladāne pakaṭṭho kālo patto assāti kāliko. Ko so? Lokiyo kusaladhammo. Ayaṃ pana samanantaraphalattā na kālikoti akāliko. Idaṃ maggameva sandhāya vuttaṃ.

「无时」:关于自己给予果,没有时间,故为「无时」。无时即是「无时」。不经过五日、七日等区分之时间而给予果,而是在自己生起之正后即给予果,这是所说之意。或者,在自己给予果时,殊胜之时已到达,故为「有时」。那是什么?世间善法。但此因紧接之果故,非有时,故为「无时」。这是仅关于道而说。

§150

‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti . Kasmā panesa taṃ vidhiṃ arahatīti? Vijjamānattā parisuddhattā ca . Rittamuṭṭhiyaṃ hi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ. Kasmā? Avijjamānattā. Vijjamānampi ca gūthaṃ vā muttaṃ vā manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ. Apica kho pana tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti. Kasmā? Aparisuddhattā. Ayaṃ pana navavidhopi lokuttaradhammo sabhāvatova vijjamāno vigatavalāhake ākāse sampuṇṇacandamaṇḍalaṃ viya paṇḍukambale nikkhittajātimaṇi viya ca parisuddho. Tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.

「来看这个法」,如此进行的来看方式值得。为何它值得这个方式呢?因为存在性与清净性。因为即使说空拳中有金或黄金,也不能说「来看这个」。为何?因为不存在性。即使存在的粪或尿,为了以显示可意性而令心欢喜,也不能说「来看这个」。而且应该以草或叶覆盖。为何?因为不清净性。但这九种出世间法,以自性存在,如无云天空中的圆满月轮,如置于白布上的天然宝珠般清净。因此,因为存在性与清净性,值得来看方式,故为「来看的」。

§151

Upanetabboti . Ayaṃ panettha vinicchayo, upanayanaṃ upanayo, ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ arahatīti opanayiko. Opanayikova opaneyyiko. Idaṃ saṅkhate lokuttaradhamme yujjati. Asaṅkhate pana attano cittena upanayanaṃ arahatīti opaneyyiko. Sacchikiriyāvasena allīyanaṃ arahatīti attho.

应被引导。这里的决择是:引导为引导,即使舍弃燃烧的衣或头,也值得以修习方式引导至自己的心,故为「可引导的」。可引导的即是应被引导的。这适用于有为的出世间法。但对于无为,以自己的心值得引导,故为「应被引导的」。意思是值得以作证方式亲近。

Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo. Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo. Upaneyyo eva opaneyyiko.

或者,引导涅槃,故圣道为应被引导的。引导应被作证性,故果与涅槃法为应被引导的。应被引导的即是应被引导的。

§152

ti sabbehipi ugghaṭitaññūādīhi viññūhi attani attani veditabbo ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti. Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti, na so tassa phalasamāpattiyā phāsuviharati, na tena sacchikataṃ nibbānaṃ sacchikaroti. Tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti. Bālānaṃ pana avisayo cesa.

因此,应被一切利根者等智者各自知道「我的道已修习,果已证得,灭已作证」。因为以戒师所修习的道,弟子的烦恼不被舍断,他不以那果定而安住,他不作证那所作证的涅槃。因此,这不应如他人头上的装饰品般看待,而应在自己的心中看待,应被智者体验,如此说。但这是愚者的境界之外。

Apica svākkhāto ayaṃ dhammo. Kasmā? Sandiṭṭhikattā. Sandiṭṭhiko, akālikattā. Akāliko, ehipassikattā. Yo ca ehipassiko, so nāma opaneyyiko hotīti.

而且,这个法是善说的。为何?因为现见性。现见的,因为无时性。无时的,因为来看性。凡是来看的,那个名为可引导的。

§153

Tassevaṃ svākkhātatādibhede dhammaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.

当他如此随念善说性等分别论的法功德时,在那时他的心不被贪缠缚。不被嗔...不被痴缠缚。在那时他的心只是正直的,缘于法。如前述方式,对于已镇伏诸盖者,在一刹那生起诸禅支。但因为法功德的深奥性,或因为倾向于随念种种功德,不达安止,只是达到近行的禅那。这个因为以随念法功德方式生起,故只称为法随念。

Imañca pana dhammānussatiṃ anuyutto bhikkhu evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatāti evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso. Dhamme garucittīkāro saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, dhammena saṃvāsasaññaṃ paṭilabhati, dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti, anuttaradhammādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修这个法随念的比库,如此「我不见过去世有说示如此可引导的法的导师具足这些支分,现在也不见除了那位世尊之外」,如此仅以见法功德而对导师有恭敬、有尊重。对法有尊重心,获得信等的增长,多有喜悦,能忍受恐怖畏惧,能忍受苦,获得与法共住之想,以随念法功德而住,他的身体也如塔庙般值得供养,心倾向于证得无上法,在应被超越的事物的场合,他随念法的正直性,惭愧现起。但未证得上位者,以善趣为归趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应行不放逸;

Evaṃ mahānubhāvāya, dhammānussatiyā sadāti.

如是对具大威力的法随念,常时。

Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ.

这是法随念的详说之门。

3. Saṅghānussatikathā3. 僧随念论

§154

Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena ‘‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā , esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’’ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā.

欲修习僧随念者,也应独居、隐退,如是随念圣僧伽的功德:「世尊的声闻僧团是善行道者,世尊的声闻僧团是直行道者,世尊的声闻僧团是真理行道者,世尊的声闻僧团是正当行道者,即四双八辈,这世尊的声闻僧团是应供养者、应供奉者、应施与者、应合掌者,是世间无上的福田。」

§155

Tattha ti suṭṭhu paṭipanno, sammāpaṭipadaṃ anivattipaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipannoti vuttaṃ hoti. Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantīti sāvakā. Sāvakānaṃ saṅgho sīladiṭṭhisāmaññatāya saṅghātabhāvamāpanno sāvakasamūhoti attho. Yasmā pana sā sammāpaṭipadā uju avaṅkā akuṭilā ajimhā, ariyo ca ñāyotipi vuccati, anucchavikattā ca sāmīcītipi saṅkhaṃ gatā. Tasmā tampaṭipanno ariyasaṅgho tipi vutto.

其中「善行道」是说:善行道、正行道、不退转行道、随顺行道、不违逆行道、随法行道的行道者。「声闻」是恭敬地听闻世尊的教诫教导者。「声闻僧团」,意思是声闻的僧团,因戒、见的共同性而达到集合状态的声闻群体。然而,因为那正行道是直的、不弯曲的、不歪曲的、不邪曲的,而且圣者也被称为「真理」,因适当性也被称为「正当」。因此,行道于此的圣僧团也被说为三种。

Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā. Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā.

在此,凡住于道者,因具足正行道而是善行道者。凡住于果者,应知因正行道所应证得的已证得,关联于过去的行道而是善行道者。

Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpi apaṇṇakapaṭipadaṃ paṭipannattāpi .

再者,因在善说的法与律中如所教导而行道,也因行道于无过失的行道而是善行道者。

Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca .

因行道于中道而不趋向两边,因行道于舍断身、语、意的弯曲、歪曲、邪曲之过失,而是直行道者。

Ñāyo vuccati nibbānaṃ. Tadatthāya paṭipannattā .

「真理」是说涅槃。因为行道于彼义而是真理行道者。

Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā .

「应供」:如其所行,正行,应受供养,因如是行故。

§156

nti yāni imāni. ti yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugaḷāni honti. ti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti . Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni. Veneyyavasena panetaṃ vuttaṃ. ti yānimāni yugavasena cattāri purisayugāni, pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā sīlavantesu dātabbanti attho. Catunnaṃ paccayānametamadhivacanaṃ. Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti . Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo. Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi. Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –

「八辈」:就双而言,初道住者与果住者,此为一双,如是有四双士夫。就士夫补特伽罗而言,一位初道住者,一位果住者,以此方式则有八位士夫补特伽罗。于此,「士夫」或「补特伽罗」,这些词是同义的。然而这是就所调伏者而言的。「八辈」:就双而言的四双士夫,各别而言的八位士夫补特伽罗,此世尊的声闻僧团,「应请」等中,「应请」:应带来而供养,意思是即使从远处带来也应施予具戒者。这是四资具的同义词。适合接受那应请,因其能产生大果。或者,即使从远处前来,一切财物也应在此供养,故为应供养处。或者,值得萨咖等的供养,故为应供养处。婆罗门们所谓的应供养火,在其中所供养的有大果,这是他们的主张。若因所供养的大果性而为应供养处,则僧团才是应供养处。因为在僧团中所供养的有大果。如所说——

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;

「若有众生百年间,于林中须跋火,

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

若对已修心者一,须臾之间作供养,

Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

此供养更为殊胜,胜过百年所供养。」

Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ. Byañjanato panettha kiñcimattameva nānaṃ. Iti .

那在其他尼柯耶中的「应供养处」一词,在此以「应请」一词,意义上是相同的。然而在文字上,于此仅有些许差异。如是「应请」。

ti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ. Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti. Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāramarahati, tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo. Sabbappakārena vā āhavanamarahatīti pāhavanīyo. Svāyamidha teneva atthena pāhuneyyoti vuccati.

「应施」:于此,「客」是指为了从各方各处前来的亲爱可意的亲友而恭敬地准备的客人布施。舍弃那个,对那样的客人,适合施予僧团,僧团适合接受那个。因为没有与僧团相似的客人。如是他在一佛之间也可见,且具足不杂乱及亲爱可意等法。如是适合施予他客,适合接受客,故为「应施」。然而对于那些读作「应先施」的,因为僧团应受先前的供养,所以应首先带来在此供养,故为「应先施」。或者,以一切方式值得供养,故为「应先施」。此处以同样的意义称为「应施」。

Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetīti .

「福田」:信受后世而应施予的布施称为「福田」。适合那福田,或为福田所适合,因其以产生大果而净化,故为「福田」。

Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti .

将双手置于头上,值得一切世间所作的合掌礼敬。

ti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ rañño yavakkhettanti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti. Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti.

一切世间无与伦比的福德增长之处。犹如国王或大臣的稻谷或大麦的增长之处被称为「国王的稻田」、「国王的麦田」,如是僧团是一切世间福德的增长之处。依止僧团,世间种种导向利益与安乐的福德得以增长。因此,僧团是世间的无上福田。

§157

Evaṃ suppaṭipannatādibhede saṅghaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.

如是随念善行道等分别论的僧团功德者,在那时心不为贪所缠缚,不为嗔...不为痴所缠缚。在那时,他的心只是正直地缘于僧团。如前述方法,对于已镇伏诸盖者,在一刹那间诸禅支生起。然而,由于僧团功德的深奥性,或由于倾向于随念种种功德,未达到安止,只是达到近行的禅那。这由于依随念僧团功德而生起,故称为「僧随念」。

Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso. Saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, saṅghena saṃvāsasaññaṃ paṭilabhati. Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃ sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti, saṅghaguṇādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti, uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修此僧随念的比库对僧团有恭敬、有尊重,获得信等的增长,充满喜悦,能忍受恐怖畏惧,能忍耐痛苦,获得与僧团共住之想。由于住于僧团功德随念,他的身体如同聚集僧团的伍波萨他堂般值得供养,心倾向于证得僧团功德,当遇到应避免的事物时,惭愧现起,如同面见僧团一般,即使未能证得更上,也趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应当不放逸,

Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.

常修习如是大威力的僧随念。

Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.

这是僧随念的详说之门。

4. Sīlānussatikathā4. 戒随念论

§158

Sīlānussatiṃ bhāvetukāmena pana rahogatena paṭisallīnena ‘‘aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī’’ti (a. ni. 6.10) evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaritabbāni. Tāni ca gahaṭṭhena gahaṭṭhasīlāni, pabbajitena pabbajitasīlāni.

而欲修习戒随念者,应独居、隐退,如是随念自己的戒:「啊!我的诸戒确实无缺、无穴、无斑、无杂、自在、智者所赞叹、无所触、导向定」,以无缺等功德随念自己的戒。在家者随念在家戒,出家者随念出家戒。

Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā, yesaṃ ādimhi vā ante vā ekampi na bhinnaṃ, tāni pariyante chinnasāṭako viya na khaṇḍānīti . Yesaṃ vemajjhe ekampi na bhinnaṃ, tāni majjhe vinividdhasāṭako viya na chiddānīti . Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni, tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya na sabalānīti . Yāni antarantarā na bhinnāni, tāni visabhāgabinduvicitrā gāvī viya na kammāsānīti . Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni. Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvakaraṇena . Buddhādīhi viññūhi pasatthattā . Taṇhādiṭṭhīhi aparāmaṭṭhatāya kenaci vā ayaṃ te sīlesu dosoti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya . Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñcāpi saṃvattentīti .

无论是在家戒或出家戒,若其开始或结尾连一条也未破,那些戒如边缘未被切断的布一样「无缺」。若其中间连一条也未破,那些戒如中间未被穿破的布一样「无穴」。若其次第地两条或三条未破,那些戒如背部或腹部生起长条纹等形状、具有不同颜色、黑红等某种身色的母牛一样「无斑」。若其间断地未破,那些戒如具有不同斑点杂色的母牛一样「无杂」。或者无差别地,一切戒由于未被七种淫欲结合以及嗔恨、忿怒等恶法所损害,故为无缺、无穴、无斑、无杂。那些戒本身由于从渴爱的奴隶状态解脱而成为自由的性质。由于被佛陀等智者所赞叹。由于未被渴爱、邪见所执取,或者由于无人能够如此执取「这是你戒中的过失」。导向近行定或安止定,或者导向道定与果定。

§159

Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussarato nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti, sīlaṃ ārabbhāti purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.

如是以无缺等功德随念自己的戒时,他于彼时心不为贪所缠缚。不为嗔...不为痴所缠缚心。于彼时他的心只是正直,缘于戒。以前述方法,对于已镇伏诸盖者,一刹那间诸禅支生起。然而由于戒功德的深奥性,或由于倾向于随念种种功德,未达到安止,只是达到近行的禅那。此禅那由于依随念戒功德而生起,故被称为戒随念。

Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti sabhāgavutti, paṭisanthāre appamatto, attānuvādādibhayavirahito, aṇumattesu vajjesu bhayadassāvī, saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修此戒随念的比库对学处恭敬,行为相应,于招待中不放逸,远离自责等怖畏,于微细罪中见怖畏,获得信等的增长,充满喜悦。若未证得更上,则趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应当不放逸;

Evaṃ mahānubhāvāya, sīlānussatiyā sadāti.

对于如是大威力的戒随念,常应修习。

Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.

这是戒随念的详说之门。

5. Cāgānussatikathā5. 施随念论

§160

Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ. Atha vā pana bhāvanaṃ ārabhantena ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvā taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena ‘‘lābhā vata me suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo.

欲修习施随念者,应当本性倾向于施,常行布施与分享。或者,开始修习时,从今以后,若有受施者,乃至一口食物的布施也不施予就不食用,如是受持后,当日对具足功德的受施者,随力随能布施,于彼取相后,独处静坐者应如是随念自己的施:「我实为得利,我实为善得,我于为悭吝垢所缠缚的众生中,以离垢无悭之心而住,是舍施者、伸手者、乐于舍弃者、乞求的对象、乐于布施分享者。」如是以离垢无悭等功德随念自己的施。

Tattha ti mayhaṃ vata lābhā, ye ime ‘‘āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā’’ iti (a. ni. 5.37) ca, ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’ iti (a. ni. 5.34) ca, ‘‘dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ’’ iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo. ti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me. Kasmā ? Yohaṃ maccheramalapariyuṭṭhitāya pajāya…pe… dānasaṃvibhāgaratoti.

其中「得利」:我实为得利,这些由世尊以「施予寿命者,成为天或人寿命的分享者」等,以及「施予者为人所爱,众人亲近他」等,以及「施予者为人所爱,随顺百法」等诸方法所赞叹的施者之利益,我必定是分享者,此为意趣。「善得」:我所得的此教法或人身,我实为善得。为何?因为我于为悭吝垢所缠缚的众生中...乃至...乐于布施分享者。

Tattha ti maccheramalena abhibhūtāya. ti pajāyanavasena sattā vuccanti. Tasmā attano sampattīnaṃ parasādhāraṇabhāvamasahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu sattesūti ayamettha attho. ti aññesampi rāgadosādimalānañceva maccherassa ca vigatattā vigatamalamaccherena. ti yathāvuttappakāracitto hutvā vasāmīti attho. Suttesu pana mahānāmasakkassa sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmīti vuttaṃ. Tattha abhibhavitvā vasāmīti attho.

其中,「为悭垢所胜」:为悭垢所征服。「众生」:以生起之义称为众生。因此,这里的意思是:在被悭垢所征服的众生中——悭垢是以不忍自己的财富与他人共享为特相,是污染心的光净性的黑法之一。「离垢离悭」:因为离去了其他的贪、嗔等垢以及悭,所以是离垢离悭。「我住」:意思是成为如前所说的心而住。但在诸经中,因为是对询问依止住的入流者萨咖摩诃那玛,以依止住之义而说,所以说「我住于家」。其中,意思是征服而住。

ti vissaṭṭhacāgo. ti parisuddhahattho. Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃ hoti. ti vossajjanaṃ vossaggo, pariccāgoti attho. Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato. ti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho. Yājayogotipi pāṭho. Yajanasaṅkhātena yājena yuttoti attho. ti dāne ca saṃvibhāge ca rato. Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho.

「舍施」:慷慨的施舍。「手净」:手清净。意思是说:为了恭敬地亲手施与应施之法,常常是洗净手的。「舍弃」:舍弃即是舍,意思是放弃。「乐舍」:以常常致力于那舍而喜乐,所以是乐舍。「应乞」:意思是凡是他人乞求什么,就施与那个,所以是应乞。也有读作「应祭」。意思是以称为施与的祭而相应。「乐于施与分配」:喜乐于布施与分配。意思是:我既施与布施,也对自己应受用的作分配,我在这两者中都喜乐——如此忆念。

§161

Tassevaṃ vigatamalamaccheratādiguṇavasena attano cāgaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbhāti (a. ni. 5.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussaticceva saṅkhaṃ gacchati.

当他如此以离垢离悭等德而忆念自己的舍时,在那时刻,他的心不为贪所缠缚。不为嗔……乃至……不为痴所缠缚。在那时刻,他的心只是正直,缘于舍。如前面的方法,对于已镇伏诸盖者,在一刹那生起诸禅支。但因为舍德的深奥性,或因为倾向于忆念种种舍德,未达安止,只是达到近行的禅那。那个因为是以忆念舍德而生起,所以只称为舍随念。

Imañca pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti, alobhajjhāsayo, mettāya anulomakārī, visārado, pītipāmojjabahulo, uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修此舍随念的比库,更加倾向于舍,有无贪的意向,随顺于慈,无畏惧,多喜悦,即使未证得上位,也趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应当不放逸,

Evaṃ mahānubhāvāya, cāgānussatiyā sadāti.

常修如此大威力的舍随念。

Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.

这是舍随念的详论之门。

6. Devatānussatikathā6. 天随念论

§162

Devatānussatiṃ bhāvetukāmena pana ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ. Tato rahogatena paṭisallīnena ‘‘santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari, yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena. Yathārūpena sutena. Yathārūpena cāgena. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti (a. ni. 6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.

而欲修习天随念者,应具足以圣道而获得的信等德。然后,独处、隐退者应如此:「有四大王天,有三十三天、夜摩天、兜率天、化乐天、他化自在天,有梵身天,有更高的诸天。那些天人具足如是的信,从此处死后,生于彼处,我也有如是的信。那些天人具足如是的戒。那些天人具足如是的闻。那些天人具足如是的舍。那些天人具足如是的慧,从此处死后,生于彼处,我也有如是的慧。」如此,以诸天为证明处,应忆念自己的信等德。

Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ. Kiñcāpi vuttaṃ, atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ. Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ.

然而在经中,当说到「大名,当圣弟子随念自己及那些天人的信、戒、闻、舍、慧时,在那时他的心不被贪所缠缚」。虽然如此说,但应知那是为了显示天人与自己的信等德相同,而将天人置于萨咖之位而说的。因为在注释中明确地说:「除了萨咖之位的天人外,随念自己的功德」。

§163

Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.

因此,在前分随念天人的功德后,在后分随念自己所具有的信等功德者,在那时他的心不被贪所缠缚。不被嗔……不被痴所缠缚,在那时他的心只是正直,缘于天人。如前述方法,在一刹那间,对于已镇伏诸盖者,诸禅支生起。然而由于信等功德的深奥性,或由于倾向于随念种种功德,未达到安止,只是达到近行的禅那。这个通过随念与天人功德相似的信等功德,被称为天随念。

Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo, bhiyyoso mattāya saddhādivepullaṃ adhigacchati, pītipāmojjabahulo viharati. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

而且,勤修此天随念的比库,为天人所喜爱、所钟爱,获得更大程度的信等增盛,住于多喜悦。若未证得更上,则趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

因此,诸善慧者,应当不放逸;

Evaṃ mahānubhāvāya, devatānussatiyā sadāti.

对于如此大威力的天随念,应常修习。

Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.

这是天随念的详细分别论之门。

Pakiṇṇakakathā杂论

§164

Yaṃ pana etāsaṃ vitthāradesanāyaṃ ‘‘ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā’’tiādīni vatvā ‘‘ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’ti (a. ni. 6.10) vuttaṃ, tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya nti vuttaṃ. Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya . Ubhayavasena nti vuttanti veditabbaṃ.

而在这些详细教示中,说了「在那时他的心只是正直,缘于如来」等之后,又说「大名,心正直的圣弟子获得义悦,获得法悦,获得与法相应的喜悦,喜悦者生喜」,在此,应知所说的是:依于「彼世尊亦即」等的义而生起的满足。依于经文而生起的满足。依于两方面而说。

Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.

而在天随念中所说的「缘于天人」,应知是依前分缘于天人而转起心的方式,或依缘于与天人功德相似的、能产生天人状态的功德而转起心的方式而说的。

§165

Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti. Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti. Te ca akhaṇḍatādiguṇehi sīlehi, vigatamalamaccherena cāgena, mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā. Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.

然而,这六种随念只对圣弟子成就。因为对他们来说,佛、法、僧的功德是明显的。而且他们具足无缺等功德的戒,具足离垢、离悭的布施,具足与大威力诸天人的功德相似的信等功德。在《摩诃那摩经》中,世尊被问及入流者的依止住时,为了显示入流者的依止住,详细地说了这些。

Gedhasuttepi ‘‘idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā…pe… ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī’’ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.

在《贪经》中也说:「诸比库,在此,圣弟子随念如来:『彼世尊是……』……在那时,他的心正直,从贪中出离、解脱、超出。诸比库,贪是五欲功德的同义语。诸比库,以此为所缘,如此,在此有些众生得清净。」如此说,是为了圣弟子通过随念而清净心,为了进一步证得胜义清净而说。

Āyasmatā mahākaccānena desite sambādhokāsasuttepi ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya yadidaṃ cha anussatiṭṭhānāni. Katamāni cha? Idhāvuso, ariyasāvako tathāgataṃ anussarati…pe… evamidhekacce sattā visuddhidhammā bhavantī’’ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.

在由具寿摩诃咖吒亚那所说的《狭处空间经》中也说:「贤友,稀有啊!贤友,未曾有啊!彼世尊、知者、见者、阿拉汉、正等正觉者,在狭处证得空间,为了众生的清净……为了涅槃的作证,即这六随须跋。哪六种?贤友,在此,圣弟子随念如来……如此,在此有些众生成为清净法者。」如此说,是以圣弟子证得空间,因为是胜义清净法性而说。

Uposathasuttepi ‘‘kathañca, visākhe, ariyūposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussaratī’’ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.

在《伍波萨他经》中也说:「韦沙卡,如何是圣伍波萨他?韦沙卡,染污的心通过努力而得清净。韦沙卡,如何染污的心通过努力而得清净?韦沙卡,在此,圣弟子随念如来。」如此说,是为了显示圣弟子守伍波萨他时,以清净心的业处,伍波萨他有大果。

Ekādasanipātepi ‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho. Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma , ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā’’ti (a. ni. 11.11) evaṃ ariyasāvakasseva ‘‘tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba’’nti pucchato vihāradassanatthaṃ kathitā.

在《十集》中也说:「摩诃那摩,有信者是成就者,非无信者。精进者、具念者、得定者、有慧者,摩诃那摩,是成就者,非劣慧者。摩诃那摩,你安立于这五法后,应进一步修习六法。摩诃那摩,在此,你应随念如来:『彼世尊是……』」如此说,是为了显示圣弟子问:「尊者,我们以不同的住而住,应以何住而住?」时的住。

§166

Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā. Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva. Yassānubhāvena nīvaraṇāni vikkhambhetvā uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃyeva sacchikareyya kaṭaandhakāravāsī viya.

即使如此,具足清净戒等功德的凡夫也应作意。因为即使以传闻而随念佛等的功德,心也会净信。以其威力,镇伏诸盖后,生起殊胜的喜悦,开始观,甚至可能作证阿拉汉,如住黑暗处者。

So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvā ‘‘ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho’’ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

据说那位具寿见到魔所化作的佛身后,「这位有贪嗔痴者尚且如此庄严,世尊无贪嗔痴者如何不庄严?因为他完全离贪嗔痴。」以佛为所缘获得喜,增长观,证得阿拉汉。

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

Chaanussatiniddeso nāma · 六随念分别

Sattamo paricchedo. · 第七章