8. Anussatikammaṭṭhānaniddeso8. 随念业处分别
8. Anussatikammaṭṭhānaniddeso8. 随念业处分别
Maraṇassatikathā死随念论
§167
Idāni ito anantarāya maraṇassatiyā bhāvanāniddeso anuppatto. Tattha nti ekabhavapariyāpannassa jīvitindriyassa upacchedo. Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ rukkho mato lohaṃ matantiādīsu na taṃ idha adhippetaṃ.
现在,从此之后,死随念的修习分别论已到达。于此,「死」即包摄于一有的命根之断绝。然而,这所说的阿拉汉们的轮回苦之断绝所称的、诸行的刹那坏灭所称的、「树死了」「铜死了」等等中的,那不是此处所意指的。
Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti. Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti. Akālamaraṇaṃ kammupacchedakakammavasena.
而且,这所意指的,那是时节死与非时节死二种。于此,时节死是由福尽或寿尽或两者俱尽而有。非时节死是由断业之业的缘故。
Tattha yaṃ vijjamānāyapi āyusantānajanakapaccayasampattiyā kevalaṃ paṭisandhijanakassa kammassa vipakkavipākattā maraṇaṃ hoti, idaṃ nāma. Yaṃ gatikālāhārādisampattiyā abhāvena ajjatanakālapurisānaṃ viya vassasatamattaparimāṇassa āyuno khayavasena maraṇaṃ hoti, idaṃ nāma. Yaṃ pana dūsīmārakalāburājādīnaṃ viya taṅkhaṇaññeva ṭhānācāvanasamatthena kammunā upacchinnasantānānaṃ, purimakammavasena vā satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ maraṇaṃ hoti, idaṃ nāma. Taṃ sabbampi vuttappakārena jīvitindriyupacchedena saṅgahitaṃ. Iti jīvitindriyupacchedasaṅkhātassa maraṇassa saraṇaṃ maraṇassati.
于此,即使存在着产生寿命相续的缘具足,仅仅由于产生结生之业的果报已果报尽而有的死,这名为「福尽」。由于趣、时节、食物等的具足之不存在,如今日时代的人们一般,由寿命百岁量的尽而有的死,这名为「寿尽」。然而,如杜西玛拉、咖喇布拉王等,由于在那刹那本身能令从位堕落的业所断绝相续者,或由于前业的缘故,由刀杀等加行而被断绝相续者的死,这名为「两者俱尽」。那一切也由所说方式的命根断绝所摄。如是,称为命根断绝的死之忆念即是死随念。
§168
Taṃ bhāvetukāmena rahogatena paṭisallīnena ‘‘maraṇaṃ bhavissati, jīvitindriyaṃ upacchijjissatī’’ti vā, ‘‘maraṇaṃ maraṇa’’nti vā yoniso manasikāro pavattetabbo. Ayoniso pavattayato hi iṭṭhajanamaraṇānussaraṇe soko uppajjati vijātamātuyā piyaputtamaraṇānussaraṇe viya. Aniṭṭhajanamaraṇānussaraṇe pāmojjaṃ uppajjati verīnaṃ verimaraṇānussaraṇe viya. Majjhattajanamaraṇānussaraṇe saṃvego na uppajjati matakaḷevaradassane chavaḍāhakassa viya. Attano maraṇānussaraṇe santāso uppajjati ukkhittāsikaṃ vadhakaṃ disvā bhīrukajātikassa viya. Tadetaṃ sabbampi satisaṃvegañāṇavirahato hoti. Tasmā tattha tattha hatamatasatte oloketvā diṭṭhapubbasampattīnaṃ sattānaṃ matānaṃ maraṇaṃ āvajjetvā satiñca saṃvegañca ñāṇañca yojetvā ‘‘maraṇaṃ bhavissatī’’tiādinā nayena manasikāro pavattetabbo. Evaṃ pavattento hi yoniso pavatteti, upāyena pavattetīti attho. Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti, maraṇārammaṇā sati saṇṭhāti, upacārappattameva kammaṭṭhānaṃ hoti.
欲修习那个者,应独居、隐退,以「死将会有,命根将被断绝」,或「死、死」如理作意应被行。因为不如理行时,在忆念可爱者之死时,忧生起,如丧子之母忆念爱子之死一般。在忆念不可爱者之死时,喜悦生起,如怨敌忆念仇敌之死一般。在忆念中立者之死时,悚惧不生起,如烧尸者见死尸一般。在忆念自己之死时,恐怖生起,如怯弱性者见举刀之杀戮者一般。这一切都是由于念、悚惧、智之缺乏。因此,观察彼处彼处被杀、已死的有情,注意已见过具足的有情们已死者之死,结合念与悚惧与智,应以「死将会有」等方式行作意。如此行者,确实如理而行,以方便而行之义。如此行者,某人的诸盖被镇伏,以死为所缘之念住立,业处仅达近行。
§169
Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ.
然而,对于以此程度不成就者,他应以这八种行相忆念死:由杀戮者现前、由成就失坏、由推度、由身多共有、由生命弱、由无相、由寿限限定、由刹那短少。
Tattha ti vadhakassa viya paccupaṭṭhānato. Yathā hi imassa sīsaṃ chindissāmīti asiṃ gahetvā gīvāya cārayamāno vadhako paccupaṭṭhitova hoti, evaṃ maraṇampi paccupaṭṭhitamevāti anussaritabbaṃ. Kasmā? Saha jātiyā āgatato, jīvitaharaṇato ca. Yathā hi ahicchattakamakuḷaṃ matthakena paṃsuṃ gahetvāva uggacchati, evaṃ sattā jarāmaraṇaṃ gahetvāva nibbattanti. Tathā hi nesaṃ paṭisandhicittaṃ uppādānantarameva jaraṃ patvā pabbatasikharato patitasilā viya bhijjati saddhiṃ sampayuttakhandhehi. Evaṃ khaṇikamaraṇaṃ tāva saha jātiyā āgataṃ. Jātassa pana avassaṃ maraṇato idhādhippetamaraṇampi saha jātiyā āgataṃ. Tasmā esa satto jātakālato paṭṭhāya yathā nāma uṭṭhito sūriyo atthābhimukho gacchateva, gatagataṭṭhānato īsakampi na nivattati. Yathā vā nadī pabbateyyā sīghasotā hārahārinī sandateva vattateva īsakampi na nivattati, evaṃ īsakampi anivattamāno maraṇābhimukhova yāti. Tena vuttaṃ –
于此,「由杀戮者现前」即如杀戮者现前一般。譬如「我将斩此人之头」而执剑置于颈上的杀戮者,确实是现前的,如是死也确实是现前的,应如此忆念。为何?由于与生俱来,由于夺取生命。譬如蘑菇以头取土而生长,如是有情执取老死而生起。如是,他们的结生心在生起之后立即到达老,如从山顶落下之石一般,与俱生诸蕴一起破坏。如是,刹那死至少是与生俱来的。然而,对于已生者,由于必定死,此处所意指的死也是与生俱来的。因此,这有情从出生时开始,譬如已升起的太阳确实向没而去,从所去之处丝毫也不返回;或如山间河流急速之流冲击而去,确实流动、转动,丝毫也不返回,如是丝毫也不返回而向死而去。因此说:
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
「学童第一夜住于胎中时,他已起而去,他去时不返回。」
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);
「学童第一夜住于胎中时,他已起而去,他去时不返回。」
Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya, pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya, muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo viya, sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti. Tenāha –
当他如此前行时,死亡确实已近,犹如夏季炎热时诸小河的干涸,犹如清晨含水汁而结合的树果的坠落,犹如被锤击打的陶器的破碎,犹如被日光照触的露珠的消散。因此说——
‘‘Accayanti ahorattā, jīvitamuparujjhati;
「昼夜流逝,寿命损减;
Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146);
诸死者的寿命耗尽,如诸小河的水。(相应部1.146)
‘‘Phalānamiva pakkānaṃ, pāto papatato bhayaṃ;
「犹如成熟的果实,清晨有坠落之怖畏;
Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.
如是已生的诸死者,常有死亡之怖畏。
‘‘Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;
「犹如陶师所作的陶器,
Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;
小的与大的,已烧的与未烧的,
Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ’. (su. ni. 581-582);
一切皆以破坏为终,如是诸死者的生命。」(经集581-582)
‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;
「如草尖上的露珠，面对太阳的升起；
Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79);
人的寿命也是如此，母亲啊，不要阻止我。」
Evaṃ ukkhittāsiko vadhako viya saha jātiyā āgataṃ panetaṃ maraṇaṃ gīvāya asiṃ cārayamāno so vadhako viya jīvitaṃ haratiyeva, na aharitvā nivattati. Tasmā saha jātiyā āgatato, jīvitaharaṇato ca ukkhittāsiko vadhako viya maraṇampi paccupaṭṭhitamevāti evaṃ vadhakapaccupaṭṭhānato maraṇaṃ anussaritabbaṃ.
如此，死亡如同举起刀剑的刽子手一般，与生俱来，那刽子手在颈上挥动刀剑，夺取生命，他只是夺取，不会不夺取而返回。因此，从与生俱来、从夺取生命的角度，死亡如同举起刀剑的刽子手一般现前。如此，应从刽子手现前的角度忆念死亡。
§170
ti idha sampatti nāma tāvadeva sobhati, yāva naṃ vipatti nābhibhavati, na ca sā sampatti nāma atthi, yā vipattiṃ atikkamma tiṭṭheyya. Tathā hi –
在此，所谓成功只在未被失败征服之时才显得美好，而没有所谓的成功能够超越失败而存在。如是——
‘‘Sakalaṃ mediniṃ bhutvā, datvā koṭisataṃ sukhī;
「享受整个大地，布施百千万，快乐；
Aḍḍhāmalakamattassa, ante issarataṃ gato.
最后只得半个阿摩勒果大小的主权。
‘‘Teneva dehabandhena, puññamhi khayamāgate;
「就以那同一身体，当福德耗尽时；
Maraṇābhimukho sopi, asoko sokamāgato’’ti.
面临死亡，那无忧者也陷入忧愁。」
Apica sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabboyeva lokasannivāso jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato. Tenāha –
再者,一切健康以疾病为终结,一切青春以衰老为终结,一切生命以死亡为终结,整个世间的住处被生所随逐,被老所随伴,被病所征服,被死所击倒。因此说——
‘‘Yathāpi selā vipulā, nabhaṃ āhacca pabbatā;
「犹如广大的岩石,触及天空的山岳;
Samantā anupariyeyyuṃ, nippothentā catuddisā.
从四周压来,粉碎四方。
‘‘Evaṃ jarā ca maccu ca, adhivattanti pāṇine;
「如是老与死,压倒诸有情;
Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse;
刹帝利、婆罗门、吠舍,首陀罗、旃陀罗、补羯娑;
Na kiñci parivajjeti, sabbamevābhimaddati.
不回避任何人,碾压一切。
‘‘Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā;
「在那里没有象军的地盘,没有车兵,没有步兵;
Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā’’ti. (saṃ. ni. 1.136);
也不能以咒术战或以财富来战胜。」
Evaṃ jīvitasampattiyā maraṇavipattipariyosānataṃ vavatthapentena sampattivipattito maraṇaṃ anussaritabbaṃ.
如此,通过确定生命的成就以死亡的失败为终结,应从成就与失败方面忆念死亡。
§171
ti parehi saddhiṃ attano upasaṃharaṇato. Tattha sattahākārehi upasaṃharaṇato maraṇaṃ anussaritabbaṃ, yasamahattato, puññamahattato, thāmamahattato, iddhimahattato, paññāmahattato, paccekabuddhato, sammāsambuddhatoti. Kathaṃ? Idaṃ maraṇaṃ nāma mahāyasānaṃ mahāparivārānaṃ sampannadhanavāhanānaṃ mahāsammatamandhātumahāsudassana daḷhanemi nimippabhutīnampi upari nirāsaṅkameva patitaṃ, kimaṅgaṃ pana mayhaṃ upari na patissati?
通过与他人比较自己。在此,应从七种方式通过比较来忆念死亡:从名声之大、从福德之大、从力量之大、从神通之大、从智慧之大、从辟支佛、从正等正觉者。如何?这个名为死亡者,确实无畏地降临在大名声者、大眷属者、具足财富车乘者、大三摩答、曼陀多、大善见、坚辐、尼弥等诸王之上,何况不会降临在我之上?
Mahāyasā rājavarā, mahāsammataādayo;
大名声的诸王中之胜者,大三摩答等,
Tepi maccuvasaṃ pattā, mādisesu kathāva kāti.
他们也到达了死亡的控制,对于像我这样的人又何须说呢?
Evaṃ tāva anussaritabbaṃ.
首先应如此忆念。
Kathaṃ puññamahattato?
如何从福德之大?
Jotiko jaṭilo uggo, meṇḍako atha puṇṇako;
乔帝咖、渣帝喇、伍葛、门荼咖以及本那咖,
Ete caññe ca ye loke, mahāpuññāti vissutā;
这些人以及世间其他那些被称为大福德者,
Sabbe maraṇamāpannā, mādisesu kathāva kāti.
一切都已到达死亡,对于像我这样的人,还有什么可说的呢?
Evaṃ anussaritabbaṃ.
应如此随念。
Kathaṃ thāmamahattato?
如何从力量与伟大来随念?
Vāsudevo baladevo, bhīmaseno yudhiṭṭhilo;
瓦苏德瓦、巴拉德瓦、比玛些那、尤地提喇;
Cānuro yo mahāmallo, antakassa vasaṃ gatā.
恰努罗,那位大力士,都已去到死神的控制之下。
Evaṃ thāmabalūpetā, iti lokamhi vissutā;
如此具足力量与力量者,在世间如此著名;
Etepi maraṇaṃ yātā, mādisesu kathāva kāti.
这些人也已去到死亡,对于像我这样的人,还有什么可说的呢?
Evaṃ anussaritabbaṃ.
应如此随念。
Kathaṃ iddhimahattato?
如何从神通之大?
Pādaṅguṭṭhakamattena , vejayantamakampayi;
以足拇指之量,震动韦加延答宫;
Yo nāmiddhimataṃ seṭṭho, dutiyo aggasāvako.
彼名为神通者中最胜,第二上首弟子。
Sopi maccumukhaṃ ghoraṃ, migo sīhamukhaṃ viya;
彼亦进入可怖的死亡之口,如鹿入狮子口;
Paviṭṭho saha iddhīhi, mādisesu kathāva kāti.
与诸神通一起进入,于我等中何须说。
Evaṃ anussaritabbaṃ.
应如此随念。
Kathaṃ paññāmahattato?
如何从慧之大?
Lokanāthaṃ ṭhapetvāna, ye caññe atthi pāṇino;
除世间怙主外,其余诸有情;
Paññāya sāriputtassa, kalaṃ nāgghanti soḷasiṃ.
沙利子的慧，十六分之一也不及。
Evaṃ nāma mahāpañño, paṭhamo aggasāvako;
如此大慧者，第一上首弟子；
Maraṇassa vasaṃ patto, mādisesu kathāva kāti.
已到达死亡的控制，对我等之辈何必说。
Evaṃ anussaritabbaṃ.
应如此随念。
Kathaṃ paccekabuddhato? Yepi te attano ñāṇavīriyabalena sabbakilesasattunimmathanaṃ katvā paccekabodhiṃ pattā khaggavisāṇakappā sayambhuno, tepi maraṇato na muttā, kuto panāhaṃ muccissāmīti.
如何从辟支佛？那些以自己的智慧精进力，摧毁一切烦恼敌后，证得辟支菩提的犀角喻者、自觉者，他们也未从死亡解脱，何况我将解脱呢？
Taṃ taṃ nimittamāgamma, vīmaṃsantā mahesayo;
依各种相而来，诸大仙人观察；
Sayambhuññāṇatejena, ye pattā āsavakkhayaṃ.
以自觉智的威力，那些已达漏尽。
Ekacariyanivāsena, khaggasiṅgasamūpamā;
以独住的住处，犹如犀角；
Tepi nātigatā maccuṃ, mādisesu kathāva kāti.
他们也未超越死亡，对像我这样的人还有什么可说的呢？
Evaṃ anussaritabbaṃ.
应当如此随念。
Kathaṃ sammāsambuddhato? Yopi so bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhadhammakāyo yasamahattapuññamahattathāmamahattaiddhimahattapaññāmahattānaṃ pāraṃ gato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho, sopi salilavuṭṭhinipātena mahāaggikkhandho viya maraṇavuṭṭhinipātena ṭhānaso vūpasanto.
如何从正等正觉者(随念)？即使那位世尊，具有以八十随形好庄严的三十二大人相的殊妙色身，具有一切行相清净的戒蕴等功德宝藏圆满的法身，已到达名声之大、福德之大、威力之大、神通之大、智慧之大的彼岸，无等、无等等、无比、阿拉汉、正等正觉者，他也如同被水雨降落(熄灭)的大火聚一般，被死亡之雨降落而从其处寂灭。
Evaṃ mahānubhāvassa, yaṃ nāmetaṃ mahesino;
如此大威力者，这位大仙人的死亡，
Na bhayena na lajjāya, maraṇaṃ vasamāgataṃ.
不是因为恐惧，不是因为羞愧，而是来到了(死亡的)控制。
Nillajjaṃ vītasārajjaṃ, sabbasattābhimaddanaṃ;
那无羞愧、无畏惧、压制一切众生的(死亡)，
Tayidaṃ mādisaṃ sattaṃ, kathaṃ nābhibhavissatīti.
它怎能不征服像我这样的众生呢？
Evaṃ anussaritabbaṃ.
应当如此随念。
Tassevaṃ yasamahattatādisampannehi parehi saddhiṃ maraṇasāmaññatāya attānaṃ upasaṃharitvā tesaṃ viya sattavisesānaṃ mayhampi maraṇaṃ bhavissatīti anussarato upacārappattaṃ kammaṭṭhānaṃ hotīti. Evaṃ upasaṃharaṇato maraṇaṃ anussaritabbaṃ.
如此,他将自己与那些具足名声、伟大等的其他人一起,以死亡的共同性来比较,忆念「如同他们那样的有情殊胜者,我也将有死亡」,如此业处达到近行。如此,应当以比较而忆念死亡。
§172
ti ayaṃ kāyo bahusādhāraṇo. Asītiyā tāva kimikulānaṃ sādhāraṇo, tattha chavinissitā pāṇā chaviṃ khādanti, cammanissitā cammaṃ khādanti, maṃsanissitā maṃsaṃ khādanti, nhārunissitā nhāruṃ khādanti, aṭṭhinissitā aṭṭhiṃ khādanti, miñjanissitā miñjaṃ khādanti. Tattheva jāyanti jīyanti mīyanti, uccārapassāvaṃ karonti. Kāyova nesaṃ sūtigharañceva gilānasālā ca susānañca vaccakuṭi ca passāvadoṇikā ca. Svāyaṃ tesampi kimikulānaṃ pakopena maraṇaṃ nigacchatiyeva. Yathā ca asītiyā kimikulānaṃ, evaṃ ajjhattikānaṃyeva anekasatānaṃ rogānaṃ bāhirānañca ahivicchikādīnaṃ maraṇassa paccayānaṃ sādhāraṇo.
此身是多共有的。首先,它是八十种虫族的共有。在那里,依止皮的生物啃食皮,依止表皮的啃食表皮,依止肉的啃食肉,依止筋的啃食筋,依止骨的啃食骨,依止骨髓的啃食骨髓。它们就在那里出生、衰老、死亡,排泄大小便。身体对它们来说既是产房,也是病房、坟场、厕所和尿桶。而且此身确实因那些虫族的激动而趋向死亡。如同八十种虫族,如此它也是内在的数百种疾病,以及外在的蛇、蝎等死亡之因的共有。
Yathā hi catumahāpathe ṭhapite lakkhamhi sabbadisāhi āgatā sarasattitomarapāsāṇādayo nipatanti, evaṃ kāyepi sabbupaddavā nipatanti . Svāyaṃ tesampi upaddavānaṃ nipātena maraṇaṃ nigacchatiyeva. Tenāha bhagavā – ‘‘idha, bhikkhave, bhikkhu divase nikkhante rattiyā paṭihitāya iti paṭisañcikkhati, bahukā kho me paccayā maraṇassa, ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo, upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo’’ti. Evaṃ (a. ni. 6.20) kāyabahusādhāraṇato maraṇaṃ anussaritabbaṃ.
譬如置于四衢道的靶,从一切方向来的箭、矛、标枪、石块等落下,如此一切灾难也落在身上。而且此身确实因那些灾难的降临而趋向死亡。因此世尊说:「诸比库!于此,比库在白天过去、夜晚来临时如此省察:『我有许多死亡之因:蛇可能咬我,蝎可能螫我,蜈蚣可能螫我,那将是我的死期,那将是我的障碍;或者我可能绊倒而跌落,或者我所食的食物可能变坏,或者我的胆汁可能激动,或者我的痰可能激动,或者我的刀风可能激动,那将是我的死期,那将是我的障碍。』」如此,应当以身的多共有性而忆念死亡。
§173
ti āyu nāmetaṃ abalaṃ dubbalaṃ. Tathā hi sattānaṃ jīvitaṃ assāsapassāsūpanibaddhañceva iriyāpathūpanibaddhañca sītuṇhūpanibaddhañca mahābhūtūpanibaddhañca āhārūpanibaddhañca. Tadetaṃ assāsapassāsānaṃ samavuttitaṃ labhamānameva pavattati. Bahi nikkhantanāsikavāte pana anto apavisante, paviṭṭhe vā anikkhamante mato nāma hoti. Catunnaṃ iriyāpathānampi samavuttitaṃ labhamānameva pavattati. Aññataraññatarassa pana adhimattatāya āyusaṅkhārā upacchijjanti. Sītuṇhānampi samavuttitaṃ labhamānameva pavattati. Atisītena pana atiuṇhena vā abhibhūtassa vipajjati. Mahābhūtānampi samavuttitaṃ labhamānameva pavattati. Pathavīdhātuyā pana āpodhātuādīnaṃ vā aññataraññatarassa pakopena balasampannopi puggalo patthaddhakāyo vā atisārādivasena kilinnapūtikāyo vā mahāḍāhapareto vā sambhijjamānasandhibandhano vā hutvā jīvitakkhayaṃ pāpuṇāti. Kabaḷīkārāhārampi yuttakāle labhantasseva jīvitaṃ pavattati, āhāraṃ alabhamānassa pana parikkhayaṃ gacchatīti. Evaṃ āyudubbalato maraṇaṃ anussaritabbaṃ.
寿命是无力的、脆弱的。如此,有情的生命系于入出息,系于威仪路,系于冷热,系于大种,系于食物。它只有在获得入出息的均衡时才进行。但当外出的鼻息不进入内,或已进入的不出来时,就名为死了。它只有在获得四种威仪路的均衡时才进行。但当某一种过度时,寿行就被切断。它只有在获得冷热的均衡时才进行。但当被过冷或过热所压倒时就败坏。它只有在获得大种的均衡时才进行。但当地界或水界等任何一种激动时,即使力量具足的人也会成为身体僵硬,或以下痢等方式成为身体湿烂腐败,或遭受大热恼,或成为关节连结破裂,而达到生命的灭尽。只有在适当时获得段食时生命才进行,但不获得食物时就趋向灭尽。如此,应当以寿命的脆弱性而忆念死亡。
§174
ti avavatthānato, paricchedābhāvatoti attho. Sattānaṃ hi –
由于无定,意思是由于无界限。因为对有情来说——
Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati;
「生命、疾病、时节,以及身体的舍弃、趣处;这五者在生命世间,无定相,不论老少。」
Pañcete jīvalokasmiṃ, animittā na nāyare.
在生活世间中有五种,无相者非近处。
Tattha tāva ‘‘ettakameva jīvitabbaṃ, na ito para’’nti vavatthānābhāvato animittaṃ . Kalalakālepi hi sattā maranti, abbudapesighanamāsikadvemāsatemāsacatumāsapañcamāsadasamāsakālepi. Kucchito nikkhantasamayepi. Tato paraṃ vassasatassa antopi bahipi marantiyeva. pi ‘‘imināva byādhinā sattā maranti, nāññenā’’ti vavatthānābhāvato animitto. Cakkhurogenāpi hi sattā maranti, sotarogādīnaṃ aññatarenāpi. pi ‘‘imasmiṃyeva kāle maritabbaṃ, nāññasmi’’nti evaṃ vavatthānābhāvato animitto. Pubbaṇhepi hi sattā maranti, majjhanhikādīnaṃ aññatarasmimpi. mpi ‘‘idheva mīyamānānaṃ dehena patitabbaṃ, nāññatrā’’ti evaṃ vavatthānābhāvato animittaṃ. Antogāme jātānaṃ hi bahigāmepi attabhāvo patati. Bahigāme jātānampi antogāme. Tathā thalajānaṃ vā jale, jalajānaṃ vā thaleti anekappakārato vitthāretabbaṃ. pi ‘‘ito cutena idha nibbattitabba’’nti evaṃ vavatthānābhāvato animittā. Devalokato hi cutā manussesupi nibbattanti, manussalokato cutā devalokādīnampi yattha katthaci nibbattantīti evaṃ yantayuttagoṇo viya gatipañcake loko samparivattatīti evaṃ animittato maraṇaṃ anussaritabbaṃ.
在那里,首先生命由于没有「只应活这么久,不能超过此」的确定而无定相。因为有情在羯罗蓝时也死,在頞部昙、闭尸、键南、一月、二月、三月、四月、五月、十月时也死。在从胎出来时也死。从那以后,在百岁之内或之外也确实死。疾病由于没有「有情只以此病而死,不以其他」的确定而无定相。因为有情以眼病也死,以耳病等任何一种也死。时节由于没有「只应在此时死,不在其他时」这样的确定而无定相。因为有情在上午也死,在中午等任何一时也死。身体的舍弃由于没有「在此处死亡者应以身体倒在此处,不在其他处」这样的确定而无定相。因为在村内出生者,身体也倒在村外。在村外出生者,也倒在村内。同样,陆生者倒在水中,水生者倒在陆上,应以多种方式详说。趣处由于没有「从此处死后应在此处投生」这样的确定而无定相。因为从天界死后也投生在人中,从人界死后也投生在天界等任何处,如此世间在五趣中如轭轮转动。如此,应当以无定相而忆念死亡。
§175
ti manussānaṃ jīvitassa nāma etarahi paritto addhā. Yo ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyo. Tenāha bhagavā – ‘‘appamidaṃ, bhikkhave, manussānaṃ āyu, gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyoti.
诸人的寿命现在确实是短暂的时段。长寿者活一百年,或稍多一点。因此世尊说——「诸比库,这是短少的,诸人的寿命,应去来世,应作善,应行梵行,已生者无不死。诸比库,长寿者活一百年,或稍多一点。」
Appamāyumanussānaṃ, hīḷeyya naṃ suporiso;
「诸人寿命短少,善士应轻视它;
Careyyādittasīsova, natthi maccussa nāgamoti. (saṃ. ni. 1.145);
应如头燃而行,不存在死的不来。」(相应部1.145);
Aparampi āha – ‘‘bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosī’’ti sabbampi sattahi upamāhi alaṅkataṃ suttaṃ vitthāretabbaṃ.
又说——「诸比库,过去世有名为阿拉咖的导师」等等,应详述以七种譬喻庄严的整部经。
Aparampi āha – ‘‘yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti , aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ piṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya. Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāyā’’ti (a. ni. 6.19). Evaṃ catupañcālopasaṅkhādanamattaṃ avissāsiyo paritto jīvitassa addhāti evaṃ addhānaparicchedato maraṇaṃ anussaritabbaṃ.
又说——「诸比库,凡此比库如此修习死念:『啊,愿我活一日一夜,作意世尊的教诫,确实我已作了很多』。诸比库,凡此比库如此修习死念:『啊,愿我活一日,作意世尊的教诫,确实我已作了很多』。诸比库,凡此比库如此修习死念:『啊,愿我活那段时间,即受用一钵食的时间,作意世尊的教诫,确实我已作了很多』。诸比库,凡此比库如此修习死念:『啊,愿我活那段时间,即吞咽四五口食团的时间,作意世尊的教诫,确实我已作了很多』。诸比库,这些被称为放逸而住的比库,缓慢地修习死念以灭尽诸漏。诸比库,凡此比库如此修习死念:『啊,愿我活那段时间,即吞咽一口食团的时间,作意世尊的教诫,确实我已作了很多』。诸比库,凡此比库如此修习死念:『啊,愿我活那段时间,即入息后出息,或出息后入息的时间,作意世尊的教诫,确实我已作了很多』。诸比库,这些被称为不放逸而住的比库,敏锐地修习死念以灭尽诸漏」(增支部6.19)。如此,仅四五口食团吞咽的程度是不可信赖的、短少的寿命时段,如此应以时段的限定而随念死。
§176
ti paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evameva ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ. Tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha – ‘‘atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. Anāgate cittakkhaṇe na jīvittha, na jīvati, jīvissati. Paccuppanne cittakkhaṇe na jīvittha, jīvati, na jīvissati.
从胜义而言,诸有情的生命刹那极其短少,仅一心生起的程度。譬如车轮,转动时仅以一个轮缘部分转动,停住时也仅以一个停住,如此诸有情的生命是一心刹那的。当那心灭尽时,有情被称为已灭尽。如所说——「在过去心刹那活过,不活,不将活。在未来心刹那不曾活,不活,将活。在现在心刹那不曾活,活,不将活。」
‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
「生命与自体,以及一切苦乐;
Ekacittasamāyuttā, lahu so vattate khaṇo.
与一心相应,那刹那迅速转起。」
‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;
「对于已灭尽的死者，或住于此处者，
Sabbepi sadisā khandhā, gatā appaṭisandhikā.
一切诸蕴皆相同，已逝去而无再结生。
‘‘Anibbattena na jāto, paccuppannena jīvati;
「以未生者不生，以现在者而活，
Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 39);
世间以心灭而死，施设于胜义。」（大义释39）
Evaṃ khaṇaparittato maraṇaṃ anussaritabbaṃ.
如此应以刹那限定随念死。
§177
Iti imesaṃ aṭṭhannaṃ ākārānaṃ aññataraññatarena anussaratopi punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati, maraṇārammaṇā sati santiṭṭhati, nīvaraṇāni vikkhambhanti, jhānaṅgāni pātubhavanti. Sabhāvadhammattā pana saṃvejanīyattā ca ārammaṇassa appanaṃ appatvā upacārappattameva jhānaṃ hoti. Lokuttarajjhānaṃ pana dutiyacatutthāni ca āruppajjhānāni sabhāvadhammepi bhāvanāvisesena appanaṃ pāpuṇanti. Visuddhibhāvanānukkamavasena hi lokuttaraṃ appanaṃ pāpuṇāti. Ārammaṇātikkamabhāvanāvasena āruppaṃ. Appanāpattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hoti. Idha pana tadubhayampi natthi. Tasmā upacārappattameva jhānaṃ hoti. Tadetaṃ maraṇassatibalena uppannattā maraṇassaticceva saṅkhaṃ gacchati.
如此，以这八种行相中的任何一种随念者，通过反复作意之力，心获得修习，以死为所缘的念得以确立，诸盖被镇伏，诸禅支显现。然而，由于自性法之故以及所缘的悚惧性，禅那未达安止，仅达近行而已。但出世间禅那以及第二、第四无色禅那，即使是自性法，也通过修习的殊胜而达到安止。因为出世间禅那依清净修习的次第而达到安止，无色禅那依超越所缘的修习而达到安止。因为唯有达到安止的禅那，在那里才有超越所缘。但在此处，这两者都没有。因此，禅那仅达近行而已。而这个由死随念之力生起的，即被称为死随念。
Imañca pana maraṇassatiṃ anuyutto bhikkhu satataṃ appamatto hoti, sabbabhavesu anabhiratisaññaṃ paṭilabhati, jīvitanikantiṃ jahāti, pāpagarahī hoti, asannidhibahulo parikkhāresu vigatamalamacchero, aniccasaññā cassa paricayaṃ gacchati, tadanusāreneva dukkhasaññā anattasaññā ca upaṭṭhāti. Yathā abhāvitamaraṇā sattā sahasā vāḷamigayakkhasappacoravadhakābhibhūtā viya maraṇasamaye bhayaṃ santāsaṃ sammohaṃ āpajjanti, evaṃ anāpajjitvā abhayo asammūḷho kālaṃ karoti. Sace diṭṭheva dhamme amataṃ nārādheti, kāyassa bhedā sugatiparāyano hoti.
而且，勤修此死随念的比库，常常不放逸，在一切有中获得不喜乐想，舍弃对生命的爱着，呵责恶，在资具上多不积聚、离垢、无悭，无常想对他得以熟习，随之而苦想与无我想也现起。那些未修习死念的有情，在死亡时如同突然被猛兽、亚卡、蛇、盗贼、杀手所制伏一般，陷入恐惧、惊慌、迷乱，而他不如此陷入，无畏、不迷乱地命终。若在现法中未证得不死，身坏之后趣向善趣。
Tasmā have appamādaṃ, kayirātha sumedhaso;
因此，诸善慧者，应当不放逸，
Evaṃ mahānubhāvāya, maraṇassatiyā sadāti.
如此,对于具大威力的死随念,应常修习。
Idaṃ maraṇassatiyaṃ vitthārakathāmukhaṃ.
这是死随念的详细分别论之门。
Kāyagatāsatikathā身至念论
§178
Idāni yaṃ taṃ aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesu ‘‘ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati. Mahato atthāya saṃvattati. Mahato yogakkhemāya saṃvattati. Mahato satisampajaññāya saṃvattati. Ñāṇadassanapaṭilābhāya saṃvattati. Diṭṭhadhammasukhavihārāya saṃvattati. Vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati… (a. ni. 1.563 ādayo). Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti. Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ tesaṃ, bhikkhave, paribhuttaṃ… aparibhuttaṃ… parihīnaṃ… aparihīnaṃ… viraddhaṃ… aviraddhaṃ, yesaṃ kāyagatāsati āraddhāti (a. ni. 1.603) evaṃ bhagavatā anekehi ākārehi pasaṃsitvā ‘‘kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā’’tiādinā (ma. ni. 3.154) nayena ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikkūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ, tassa bhāvanāniddeso anuppatto.
现在,那除了佛陀出世之外从未出现过的、一切外道所不能及的,在诸经中如此说:「诸比库,非法品修习、多修习,导向大悚惧,导向大利益,导向大离轭安稳,导向大念正知,导向获得智见,导向现法乐住,导向明解脱果的作证。什么是非法品?身至念……。诸比库,那些受用身至念者,他们受用不死。诸比库,那些不受用身至念者,他们不受用不死。诸比库,那些已受用身至念者,他们已受用不死……未受用……已退失……未退失……已错失……未错失,那些已勤修身至念者。」如此,世尊以种种方式赞叹后,以「诸比库,身至念如何修习、如何多修习而有大果、大利益?诸比库,于此,比库前往阿兰若或……」等方式,以入出息节、威仪路节、四正知节、厌恶作意节、界作意节、九冢间节,如此以这十四节而说示身至念业处,现在到了其修习的分别论。
Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni. Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni. Yāpi cettha uddhumātakādīsu samādhibhāvanā ijjheyya, sā asubhaniddese pakāsitāyeva. Ānāpānapabbaṃ pana paṭikkūlamanasikārapabbañca imānevettha dve samādhivasena vuttāni. Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva. Yaṃ panetaṃ ‘‘puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati. Atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti (ma. ni. 3.154) evaṃ paṭikkūlamanasikāravasena desitaṃ dvattiṃsākārakammaṭṭhānaṃ, idamidha kāyagatāsatīti adhippetaṃ.
其中,因为威仪路节、四正知节、界作意节这三者是以观方式所说。九冢间节仅在观智中以过患随观方式所说。即使在此膨胀等处的定修习能成就,那已在须跋分别论中阐明。但入出息节与厌恶作意节,这两者在此是以定方式所说。其中,入出息节仅以入出息念方式就是业处本身。但这「再者,诸比库,比库观察此身,从脚掌底向上,从发顶向下,以皮肤为边际,充满种种须跋:『此身中有发、毛……尿』」,如此以厌恶作意方式所教导的三十二行相业处,这在此处所指的就是身至念。
§179
Tatthāyaṃ pāḷivaṇṇanāpubbaṅgamo bhāvanāniddeso. nti imaṃ catumahābhūtikaṃ pūtikāyaṃ. ti pādatalato upari. ti kesaggato heṭṭhā. nti tiriyaṃ tacaparicchinnaṃ. ti nānappakārakesādiasucibharito ayaṃ kāyoti passati. Kathaṃ? Atthi imasmiṃ kāye kesā…pe… muttanti.
在此,这是以巴利语解释为先导的修习分别论。「此身」即这个由四大种所成的腐朽之身。「向上」即从脚掌底以上。「向下」即从发顶以下。「以皮肤为边际」即横向以皮肤为界限。「观察」即看见这身充满种种发等须跋。如何?「此身中有发……尿」。
Tattha ti saṃvijjanti. nti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ. ti sarīre. Sarīraṃ hi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati. ti ete kesādayo dvattiṃsākārā. Tattha atthi imasmiṃ kāye kesā, atthi imasmiṃ kāye lomāti evaṃ sambandho veditabbo.
其中,「有」即存在。「此身中」即在那所说的「从脚掌底向上,从发顶向下,以皮肤为边际,充满种种须跋」的身中。因为身体从须跋的积聚,以及从眼病等百种疾病的可厌恶的发等以及作为来源,所以称为「身」。「发等」即这些发等三十二行相。其中,应知连结为:此身中有发,此身中有毛。
Imasmiṃ hi pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ asirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asuciṃyeva passati. Tena vuttaṃ ‘‘atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti. Ayamettha padasambandhato vaṇṇanā.
因为在此从脚掌底开始向上,从发顶开始向下,从皮肤开始周围,在这一寻量的身躯中,以一切方式寻找,不见任何一点点珍珠、琉璃、沉香、郁金、樟脑、香粉等清净之物,反而只见到极其恶臭、可厌、不吉祥的外观、种种发毛等分类的须跋。因此说「此身中有发、毛……尿」。这是从词句连结的解释。
§180
Imaṃ pana kammaṭṭhānaṃ bhāvetukāmena ādikammikena kulaputtena vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā idaṃ kammaṭṭhānaṃ gahetabbaṃ. Tenāpissa kammaṭṭhānaṃ kathentena sattadhā uggahakosallaṃ dasadhā ca manasikārakosallaṃ ācikkhitabbaṃ. Tattha vacasā manasā vaṇṇato saṇṭhānato disato okāsato paricchedatoti evaṃ sattadhā uggahakosallaṃ ācikkhitabbaṃ.
但想要修习此业处的初学善男子,应前往如前所说的善知识处领受此业处。为他讲说业处者,应教导七种取善巧与十种作意善巧。其中,应教导以语、以意、以色、以形状、以方位、以处所、以界限,如此七种取善巧。
Imasmiṃ hi paṭikkūlamanasikārakammaṭṭhāne yopi tipiṭako hoti, tenāpi manasikārakāle paṭhamaṃ vācāya sajjhāyo kātabbo. Ekaccassa hi sajjhāyaṃ karontasseva kammaṭṭhānaṃ pākaṭaṃ hoti malayavāsī mahādevattherassa santike uggahitakammaṭṭhānānaṃ dvinnaṃ therānaṃ viya. Thero kira tehi kammaṭṭhānaṃ yācito cattāro māse imaṃyeva sajjhāyaṃ karothāti dvattiṃsākārapāḷiṃ adāsi. Te kiñcāpi nesaṃ dve tayo nikāyā paguṇā, padakkhiṇaggāhitāya pana cattāro māse dvattiṃsākāraṃ sajjhāyantāva sotāpannā ahesuṃ. Tasmā kammaṭṭhānaṃ kathentena ācariyena antevāsiko vattabbo ‘‘paṭhamaṃ tāva vācāya sajjhāyaṃ karohī’’ti.
在此厌恶作意业处中,即使是通达三藏者,他在作意时也应首先以言语诵习。因为对某些人来说,正在诵习时业处就变得清晰,如同在马来亚住者大天长老处学得业处的两位长老。据说长老被他们请求业处时,给予了三十二行经文,说「你们四个月只做此诵习」。他们虽然精通两三部尼柯耶,但以正确的方式学习,四个月中只诵习三十二行,就成为入流者。因此,讲说业处的导师应告诉弟子「首先以言语诵习」。
Karontena ca ni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo. Kesā lomā nakhā dantā tacoti hi vatvā puna paṭilomato taco dantā nakhā lomā kesāti vattabbaṃ.
诵习时应确定界限,以顺逆方式诵习。说了「发、毛、爪、齿、皮」之后,应再以逆序说「皮、齿、爪、毛、发」。
Tadanantaraṃ maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkanti vatvā puna paṭilomato vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.
其后说了「肉、腱、骨、骨髓、肾」之后,应再以逆序说「肾、骨髓、骨、腱、肉,皮、齿、爪、毛、发」。
Tato hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsanti vatvā puna paṭilomato papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.
然后说了「心、肝、肋膜、脾、肺」之后,应再以逆序说「肺、脾、肋膜、肝、心,肾、骨髓、骨、腱、肉,皮、齿、爪、毛、发」。
Tato antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅganti vatvā puna paṭilomato matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.
然后说了「肠、肠间膜、胃中物、粪、脑」之后,应再以逆序说「脑、粪、胃中物、肠间膜、肠,肺、脾、肋膜、肝、心,肾、骨髓、骨、腱、肉,皮、齿、爪、毛、发」。
Tato pittaṃ semhaṃ pubbo lohitaṃ sedo medoti vatvā puna paṭilomato medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.
然后说了「胆汁、痰、脓、血、汗、脂肪」之后,应再以逆序说「脂肪、汗、血、脓、痰、胆汁,脑、粪、胃中物、肠间膜、肠,肺、脾、肋膜、肝、心,肾、骨髓、骨、腱、肉,皮、齿、爪、毛、发」。
Tato assu vasā kheḷo siṅghāṇikā lasikā muttanti vatvā puna paṭilomato muttaṃ lasikā siṅghāṇikā kheḷo vasā assu, medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.
然后说了「泪、膏、唾、涕、关节滑液、尿」之后,应再以逆序说「尿、关节滑液、涕、唾、膏、泪,脂肪、汗、血、脓、痰、胆汁,脑、粪、胃中物、肠间膜、肠,肺、脾、肋膜、肝、心,肾、骨髓、骨、腱、肉,皮、齿、爪、毛、发」。
Evaṃ kālasataṃ kālasahassaṃ kālasatasahassampi vācāya sajjhāyo kātabbo. Vacasā sajjhāyena hi kammaṭṭhānatanti paguṇā hoti, na ito cito ca cittaṃ vidhāvati. Koṭṭhāsā pākaṭā honti, hatthasaṅkhalikā viya vatipādapanti viya ca khāyanti.
如此应以言语诵习百次、千次、十万次。因为以言语诵习,业处之线变得熟练,心不会到处奔驰。诸部分变得清晰,如同手中的念珠,如同脚步一般显现。
Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo. Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti. Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti.
如同以语言,也应以意来诵习。因为以语言诵习是以意诵习的缘。以意诵习是通达相的缘。
ti kesādīnaṃ vaṇṇo vavatthapetabbo.
如此应确定发等的颜色。
ti tesaññeva saṇṭhānaṃ vavatthapetabbaṃ.
如此应确定它们的形状。
ti imasmiṃ hi sarīre nābhito uddhaṃ uparimadisā, adho heṭṭhimadisā, tasmā ayaṃ koṭṭhāso imissā nāma disāyāti disā vavatthapetabbā.
在此身中,从脐以上为上方,以下为下方,因此应确定「此部分在此方」这样的方位。
ti ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhitoti evaṃ tassa tassa okāso vavatthapetabbo.
如此应确定各自的位置:「此部分安立在此处所」。
ti sabhāgaparicchedo visabhāgaparicchedoti dve paricchedā. Tattha ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinnoti evaṃ sabhāgaparicchedo veditabbo. Kesā na lomā, lomāpi na kesāti evaṃ amissakatāvasena visabhāgaparicchedo veditabbo.
有两种界限:同类界限与异类界限。其中,应知同类界限为:「此部分在下、在上、在横向以此为界限」。应知异类界限为不混杂性:发不是毛,毛也不是发。
Evaṃ sattadhā uggahakosallaṃ ācikkhantena pana idaṃ kammaṭṭhānaṃ asukasmiṃ sutte paṭikkūlavasena kathitaṃ, asukasmiṃ dhātuvasenāti ñatvā ācikkhitabbaṃ. Idañhi mahāsatipaṭṭhāne (dī. ni. 2.377) paṭikkūlavaseneva kathitaṃ. Mahāhatthipadopama(ma. ni. 1.300 ādayo) mahārāhulovāda(ma. ni. 2.113 ādayo) dhātuvibhaṅgesu(ma. ni. 3.342 ādayo) dhātuvasena kathitaṃ. Kāyagatāsatisutte (ma. ni. 3.153) pana yassa vaṇṇato upaṭṭhāti, taṃ sandhāya cattāri jhānāni vibhattāni. Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti. Paṭikkūlavasena kathitaṃ samathakammaṭṭhānaṃ. Tadetaṃ idha samathakammaṭṭhānamevāti.
如此教导七种取相善巧时,应知此业处在某经中以厌恶性说,在某经中以界性说而教导。此业处在《须跋经》中仅以厌恶性说。在《大象迹喻经》、《大教诫拉胡喇经》、《分别论论经》等中以界性说。但在《身至念经》中,对于从颜色现起者,分别论了四种禅那。其中,以界性说的是观业处。以厌恶性说的是止业处。因此,这里只是止业处。
§181
Evaṃ sattadhā uggahakosallaṃ ācikkhitvā anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasadhā manasikārakosallaṃ ācikkhitabbaṃ. Tattha ti idañhi sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā manasikātabbaṃ, na ekantarikāya. Ekantarikāya hi manasikaronto yathā nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ ekantarikāya ārohanto kilantakāyo patati, na ārohanaṃ sampādeti, evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamā kilantacitto patati, na bhāvanaṃ sampādeti.
如此教导七种取相善巧后,应教导十种作意善巧:次第、不太快、不太慢、遮止散乱、超越概念、次第舍弃、安止,以及三经。其中,「次第」:从诵习开始,应依次序作意,不跳过。因为跳过作意者,如同不善巧的人跳过登三十二级阶梯,身体疲倦而跌倒,不能完成攀登;同样,由于未获得应以修习成就而证得的味,心疲倦而退堕,不能完成修习。
Anupubbato manasikarontenāpi ca manasikātabbaṃ. Atisīghato manasikaroto hi yathā nāma tiyojanamaggaṃ paṭipajjitvā okkamanavissajjanaṃ asallakkhetvā sīghena javena satakkhattumpi gamanāgamanaṃ karoto purisassa kiñcāpi addhānaṃ parikkhayaṃ gacchati, atha kho pucchitvāva gantabbaṃ hoti, evameva kevalaṃ kammaṭṭhānaṃ pariyosānaṃ pāpuṇāti, avibhūtaṃ pana hoti, na visesaṃ āvahati, tasmā nātisīghato manasikātabbaṃ.
应当以次第作意而作意。因为若以过速作意,譬如有人行走三由旬之路,未观察下足与举足之处,以迅速之行走,即使百次往返,虽然路程已尽,但仍须询问而行。同样地,仅仅完成业处,但不明了,不能带来殊胜,因此不应以过速作意。
Yathā ca nātisīghato, evaṃ pi. Atisaṇikato manasikaroto hi yathā nāma tadaheva tiyojanamaggaṃ gantukāmassa purisassa antarāmagge rukkhapabbatataḷākādīsu vilambamānassa maggo parikkhayaṃ na gacchati, dvīhatīhena pariyosāpetabbo hoti, evameva kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti.
如同不应过速,也不应过缓。因为若以过缓作意,譬如有人欲于当日行走三由旬之路,但在中途于树、山、池等处延迟,则路程不能完尽,须以二三日才能完成。同样地,业处不能完成,不能成为证得殊胜之缘。
ti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. Appaṭibāhato hi yathā nāma ekapadikaṃ papātamaggaṃ paṭipannassa purisassa akkamanapadaṃ asallakkhetvā ito cito ca vilokayato padavāro virajjhati, tato sataporise papāte patitabbaṃ hoti, evameva bahiddhā vikkhepe sati kammaṭṭhānaṃ parihāyati paridhaṃsati. Tasmā vikkhepapaṭibāhanato manasikātabbaṃ.
舍弃业处而向外于种种所缘之心散乱应当防止。因为若不防止,譬如有人行走单行之悬崖道路,未观察足迹,向此向彼观看,则足步错乱,从而堕落百人高之悬崖。同样地,若有向外散乱,业处则退失、毁坏。因此应以防止散乱而作意。
ti yāyaṃ kesā lomātiādikā paṇṇatti, taṃ atikkamitvā paṭikkūlanti cittaṃ ṭhapetabbaṃ. Yathā hi udakadullabhakāle manussā araññe udapānaṃ disvā tattha tālapaṇṇādikaṃ kiñcideva saññāṇaṃ bandhitvā tena saññāṇena āgantvā nhāyanti ceva pivanti ca. Yadā pana nesaṃ abhiṇhasañcārena āgatāgatapadaṃ pākaṭaṃ hoti, tadā saññāṇena kiccaṃ na hoti, icchiticchitakkhaṇe gantvā nhāyanti ceva pivanti ca, evameva pubbabhāge kesā lomātipaṇṇattivasena manasikaroto paṭikkūlabhāvo pākaṭo hoti. Atha kesā lomātipaṇṇattiṃ samatikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetabbaṃ.
应当超越「发、毛」等概念,将心安立于厌恶相。譬如在缺水之时,人们在林中见到水井,在那里系上棕榈叶等某种标记,依那标记而来沐浴与饮用。但当他们因频繁往来而往返之路已明显时,则不需要标记,随时欲去即去沐浴与饮用。同样地,在初期以「发、毛」等概念作意者,厌恶相变得明显。然后应超越「发、毛」等概念,将心安立于厌恶相本身。
ti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ muñcantena anupubbamuñcanato manasikātabbaṃ. Ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhati. Muttanti ca manasikaroto manasikāro gantvā kesāti imaṃ ādikoṭṭhāsameva āhacca tiṭṭhati. Athassa manasikaroto manasikaroto keci koṭṭhāsā upaṭṭhahanti, keci na upaṭṭhahanti. Tena ye ye upaṭṭhahanti, tesu tesu tāva kammaṃ kātabbaṃ. Yāva dvīsu upaṭṭhitesu tesampi eko suṭṭhutaraṃ upaṭṭhahati, evaṃ upaṭṭhitaṃ pana tameva punappunaṃ manasikarontena appanā uppādetabbā.
应当以次第舍弃而作意,舍弃那些不现起之部分。因为初学者作意「发」时,作意前往而停住于「尿」这最后部分。作意「尿」时,作意前往而停住于「发」这最初部分。当他作意时,某些部分现起,某些不现起。对于那些现起者,应先于那些作业。直至二者现起时,其中一者更清楚现起,对如此现起者,应反复作意而生起安止。
Tatrāyaṃ upamā – yathā hi dvattiṃsatālake tālavane vasantaṃ makkaṭaṃ gahetukāmo luddo ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiṃ kareyya, atha kho so makkaṭo paṭipāṭiyā tasmiṃ tasmiṃ tāle patitvā pariyantatālameva gaccheyya, tatthapi gantvā luddena tatheva kate puna teneva nayena āditālaṃ āgaccheyya, so evaṃ punappunaṃ paripātiyamāno ukkuṭṭhukkuṭṭhiṭṭhāneyeva uṭṭhahitvā anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānopi na uṭṭhaheyya, evaṃsampadamidaṃ daṭṭhabbaṃ.
于此有譬喻——譬如猎人欲捕捉住在有三十二棵棕榈树之棕榈林中的猴子,以箭射穿立于最初之棕榈树的叶而发出声响,那猴子依次跳到那棵那棵棕榈树而去到最后之棕榈树,到那里后,猎人也如此作时,它又以同样方式回到最初之棕榈树,它如此反复跳跃,在声响声响之处站立后,渐次跳到一棵棕榈树,紧握其中央嫩棕榈叶之刺,即使被射也不起来。应如此见此成就。
Tatridaṃ opammasaṃsandanaṃ – yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā. Makkaṭo viya cittaṃ. Luddo viya yogāvacaro. Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusañcaraṇaṃ. Luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino kesāti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāseyeva cittassa saṇṭhānaṃ. Puna paccāgamanepi eseva nayo. Punappunaṃ paripātiyamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ. Anukkamena ekasmiṃ tāle nipatitvā tassa majjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassapi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.
于此譬喻之配合——譬如棕榈林中有三十二棵棕榈树,如是此身中有三十二部分。如猴子是心。如猎人是瑜伽行者。如猴子住于三十二棵棕榈树之棕榈林,如是瑜伽行者之心以所缘之方式游行于三十二部分之身。如猎人以箭射穿立于最初之棕榈树的叶而发出声响时,猴子跳到那棵那棵棕榈树而去到最后之棕榈树,如是瑜伽行者开始作意「发」时,依次前往而心安住于最后部分。再回来时也是同样方式。如反复跳跃之猴子在声响声响之处站立,如是反复作意时,在某些某些现起者中,舍弃不现起者而于现起者作遍作。如渐次跳到一棵棕榈树,紧握其中央嫩棕榈叶之刺,即使被射也不起来,如是最后在二者现起时,对更清楚现起者,反复作意而生起安止。
Aparāpi upamā – yathā nāma piṇḍapātiko bhikkhu dvattiṃsakulaṃ gāmaṃ upanissāya vasanto paṭhamageheyeva dve bhikkhā labhitvā parato ekaṃ vissajjeyya. Punadivase tisso labhitvā parato dve vissajjeyya. Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālaṃ gantvā paribhuñjeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ. Dvattiṃsakulagāmo viya hi dvattiṃsākāro. Piṇḍapātiko viya yogāvacaro. Tassa taṃ gāmaṃ upanissāya vāso viya yogino dvattiṃsākāre parikammakaraṇaṃ. Paṭhamagehe dve bhikkhā labhitvā parato ekissā vissajjanaṃ viya dutiyadivase tisso labhitvā parato dvinnaṃ vissajjanaṃ viya ca manasikaroto manasikaroto anupaṭṭhahante vissajjetvā upaṭṭhitesu yāva koṭṭhāsadvaye parikammakaraṇaṃ. Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālāyaṃ nisīditvā paribhogo viya dvīsu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.
另有譬喻——譬如行乞食之比库依止有三十二家之村而住,在第一家得到两份食物后,舍弃其后之一家。第二日得到三份后,舍弃其后之二家。第三日在最初家即得满钵后,前往食堂而受用。应如此见此成就。譬如三十二家之村是三十二行相。如行乞食者是瑜伽行者。如他依止那村而住,如是瑜伽行者于三十二行相作遍作。如在第一家得到两份食物后舍弃其后之一家,如第二日得到三份后舍弃其后之二家,如是作意时,舍弃不现起者,直至于现起者中二部分作遍作。如第三日在最初家即得满钵后,坐于食堂而受用,如是在二者中对更清楚现起者,反复作意而生起安止。
ti appanākoṭṭhāsato kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamevettha adhippāyo.
「三」,从安止的部分来说,在发等每一个部分有安止,应如此了知,这是此处的意趣。
ti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. Tattha –
「三」,增上心、清凉、觉支善巧,这三部经应知是为了精进与定的结合,这是此处的意趣。其中——
‘‘Adhicittamanuyuttena , bhikkhave, bhikkhunā tīṇi nimittāni kālenakālaṃ manasikātabbāni. Kālenakālaṃ samādhinimittaṃ manasikātabbaṃ. Kālenakālaṃ paggahanimittaṃ manasikātabbaṃ. Kālenakālaṃ upekkhānimittaṃ manasikātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālenakālaṃ samādhinimittaṃ paggahanimittaṃ upekkhānimittaṃ manasikaroti, taṃ hoti cittaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
「诸比库,从事增上心的比库应时时作意三相。应时时作意定相。应时时作意策励相。应时时作意舍相。诸比库,若从事增上心的比库只作意定相,则其心可能导向懈怠。诸比库,若从事增上心的比库只作意策励相,则其心可能导向掉举。诸比库,若从事增上心的比库只作意舍相,则其心可能不能正确地得定以灭尽诸漏。然而,诸比库,当从事增上心的比库时时作意定相、策励相、舍相时,其心则柔软、适业、光净、不脆弱,正确地得定以灭尽诸漏。」
‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandhati, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeti, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipitvā kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati yadi paṭikāya yadi kuṇḍalāya yadi gīveyyāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.
「诸比库,譬如金匠或金匠的弟子建造熔炉,建造熔炉后涂抹炉口,涂抹炉口后用钳子夹取金块放入炉口中,时时吹风,时时洒水,时时旁观。诸比库,若金匠或金匠的弟子只对那金块吹风,则那金块可能烧毁。诸比库,若金匠或金匠的弟子只对那金块洒水,则那金块可能冷却。诸比库,若金匠或金匠的弟子只对那金块旁观,则那金块可能不能正确地成熟。然而,诸比库,当金匠或金匠的弟子时时对那金块吹风,时时洒水,时时旁观时,那金块则柔软、适业、光净、不脆弱,正确地适合于工作。无论他想要制作何种饰物,或是手镯,或是耳环,或是项链,或是金鬘,它都能达成其目的。」
‘‘Evameva kho, bhikkhave, adhicittamanuyuttena…pe… samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññā sacchi karaṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchi kiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (a. ni. 3.103).
「诸比库,同样地,从事增上心的……乃至……得定以灭尽诸漏。无论对于任何应以证智作证的法,他使心倾向于以证智作证,在每一种情况下,只要有基础,他都能达到作证的能力。」
Idaṃ suttaṃ nti veditabbaṃ.
应知此经。
‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti. Yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. Yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. Yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. Paṇītādhimuttiko ca hoti nibbānābhirato. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85).
「诸比库,具足六法的比库能够作证无上清凉。哪六法?诸比库,于此,比库在应抑制心的时候抑制心。在应策励心的时候策励心。在应激励心的时候激励心。在应舍置心的时候舍置心。他意向殊胜,乐于涅槃。诸比库,具足这六法的比库能够作证无上清凉。」
Idaṃ suttaṃ ti veditabbaṃ.
应知此经。
‘‘pana evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234) appanākosallakathāyaṃ dassitameva.
「诸比库,然而,当心沉没之时,那时不是修习轻安觉支的时候」(相应部5.234),这在安止善巧的论述中已经显示。
Iti idaṃ sattavidhaṃ uggahakosallaṃ suggahitaṃ katvā idañca dasavidhaṃ manasikārakosallaṃ suṭṭhu vavatthapetvā tena yoginā ubhayakosallavasena kammaṭṭhānaṃ sādhukaṃ uggahetabbaṃ. Sace panassa ācariyena saddhiṃ ekavihāreyeva phāsu hoti, evaṃ vitthārena akathāpetvā kammaṭṭhānaṃ suṭṭhu vavatthapetvā kammaṭṭhānaṃ anuyujjantena visesaṃ labhitvā uparūpari kathāpetabbaṃ. Aññattha vasitukāmena yathāvuttena vidhinā vitthārato kathāpetvā punappunaṃ parivattetvā sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā pathavīkasiṇaniddese vuttanayeneva ananurūpaṃ senāsanaṃ pahāya anurūpe vihāre vasantena khuddakapalibodhupacchedaṃ katvā paṭikkūlamanasikāre parikammaṃ kātabbaṃ.
如此,善取此七种执取善巧,并善加确定此十种作意善巧之后,那位瑜伽者应以两种善巧之力善加执取业处。然而,如果他与导师同住一处感到舒适,则不应如此详细地请教,而应善加确定业处后,修习业处获得殊胜,然后再逐步请教。若欲住于他处者,应以所说之法详细请教,反复转换,断除一切疑结之处后,如地遍处所说之法,舍弃不适当的住所,住于适当的精舍,断除小障碍后,应于厌恶作意中作预备。
Karontena pana kesesu tāva nimittaṃ gahetabbaṃ. Kathaṃ? Ekaṃ vā dve vā kese luñcitvā hatthatale ṭhapetvā vaṇṇo tāva vavatthapetabbo. Chinnaṭṭhānepi kese oloketuṃ vaṭṭati. Udakapatte vā yāgupatte vā oloketumpi vaṭṭatiyeva. Kāḷakakāle disvā kāḷakāti manasikātabbā . Setakāle setāti. Missakakāle pana ussadavasena manasikātabbā honti. Yathā ca kesesu, evaṃ sakalepi tacapañcake disvāva nimittaṃ gahetabbaṃ.
作预备者,首先应于发中取相。如何?拔取一根或两根发,置于手掌中,首先应确定颜色。也可以观察发的断处。也可以在水钵或粥钵中观察。见黑色时,应作意「黑色」。白色时「白色」。混合色时,应依多数作意。如于发中,如此于全部三十二身分中,见后即应取相。
Koṭṭhāsavavatthāpanakathā部分确定论
§182
Evaṃ nimittaṃ gahetvā sabbakoṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā.
如此取相后,以颜色、形状、方位、处所、界限之力确定一切部分后,应以颜色、形状、气味、所依、处所五种方式确定厌恶性。
Tatrāyaṃ sabbakoṭṭhāsesu anupubbakathā. tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā. Saṇṭhānato dīghavaṭṭalikā tulādaṇḍasaṇṭhānā. Disato uparimadisāya jātā. Okāsato ubhosu passesu kaṇṇacūḷikāhi, purato nalāṭantena, pacchato galavāṭakena paricchinnā. Sīsakaṭāhaveṭhanaṃ allacammaṃ kesānaṃ okāso. Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve kesā ekato natthīti ayaṃ sabhāgaparicchedo. Kesā na lomā, lomā na kesāti evaṃ avasesaekatiṃsakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko ekakoṭṭhāsoti ayaṃ visabhāgaparicchedo. Idaṃ kesānaṃ vaṇṇādito vavatthāpanaṃ.
此中,这是一切部分的次第论述。首先,发以自然颜色为黑色,如烧焦的木炭之色。以形状为长圆形,如秤杆之形。以方位生于上方。以处所,被两侧的耳尖、前面的额际、后面的颈窝所界限。头骨的包裹、湿皮是发的处所。以界限,发进入头部包裹皮肤约一指节而住立,下以自己的根底、上以虚空、横以彼此相互界限,两根发不在一起,这是同分界限。发不是毛,毛不是发,如此与其余三十一部分不混合,名为发的单独一部分,这是异分界限。这是发从颜色等的确定。
§183
Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ. Kesā nāmete vaṇṇatopi paṭikkūlā. Saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā.
然而,这是它们以颜色等五种方式确定厌恶性。这些名为发者,以颜色也厌恶,以形状也厌恶,以气味也厌恶,以所依也厌恶,以处所也厌恶。
Manuññepi hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā kesamissakamidaṃ haratha nanti jigucchanti. Evaṃ kesā paṭikkūlā. Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvāpi tatheva jigucchanti. Evaṃ paṭikkūlā.
因为即使在可意的粥钵或饭钵中,见到发色之物,也厌恶「这是混有发的,拿走」。如此发是厌恶的。即使夜间进食,吞下发形的蜘蛛或蜈蚣,也同样厌恶。如此是厌恶的。
Telamakkhanapupphadhūpādi saṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti. Tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikkūlāpi siyuṃ, pana paṭikkūlāyeva. Yathā hi daharassa kumārassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ. Saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ . Saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ. Dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikkūlaṃ gandhena pana paṭikkūlameva. Evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikkūlā pana paṭikkūlāyevāti.
无油涂、花、香等装饰的发,其气味极为可厌。更可厌的是投入火中的。发虽然以颜色、形状可能不厌恶,然而以气味确实厌恶。譬如幼童的粪便,以颜色为姜黄色,以形状也如姜黄团之形。弃于垃圾处的膨胀黑狗尸体,以颜色如熟棕榈果色,以形状如卷起放置的鼓形,其牙齿如茉莉花蕾,两者以颜色、形状可能不厌恶,然而以气味确实厌恶。如此,发虽然以颜色、形状可能不厌恶,然而以气味确实厌恶。
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ nesaṃ pāṭikkulyaṃ.
犹如在须跋处,由村落流出而生长的可食用叶子,对城市的人们来说是令人厌恶的、不可食用的,同样地,诸毛发也因为由先前的血、尿、粪、胆汁、痰等流出而生,故令人厌恶——这是它们的厌恶性。
Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā. Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikkhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ nesaṃ pāṭikkulyaṃ.
这些名为毛发者,犹如生长在粪堆上的芦苇,生于三十一部分的堆积中。它们犹如生长在墓地、垃圾场等处的蔬菜,犹如生长在沟渠等处的莲花、睡莲等花,因为生于须跋处,故极为令人厌恶——这是它们的厌恶性。
Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā veditabbā. Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā.
如同诸毛发,一切诸部分的厌恶性应以五种方式了知:依颜色、形状、气味、住处、位置。但应依颜色、形状、方向、位置、界限,各别地确定一切。
§184
Tattha tāva pakativaṇṇato na kesā viya asambhinnakāḷakā, kāḷapiṅgalā pana honti. Saṇṭhānato onataggā tālamūlasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato ṭhapetvā kesānaṃ patiṭṭhitokāsañca hatthapādatalāni ca yebhuyyena avasesasarīraveṭhanacamme jātā. Paricchedato sarīraveṭhanacamme likhāmattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve lomā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
其中,首先从自然颜色来说,诸毛发不像毛发那样是不杂的黑色,而是黑褐色的。从形状来说,是下垂尖端的、棕榈树根的形状。从方向来说,生于两个方向。从位置来说,除了毛发的安立处和手掌脚底之外,大多生于其余的身体包裹皮肤上。从界限来说,以进入身体包裹皮肤仅一划的程度而安立的,下方以自己的根底,上方以虚空,横向以彼此为界限,两根毛发不在一起,这是它们的同分界限。异分界限则如同毛发。
§185
ti vīsatiyā nakhapattānaṃ nāmaṃ. Te sabbepi vaṇṇato setā. Saṇṭhānato macchasakalikasaṇṭhānā. Disato pādanakhā heṭṭhimadisāya, hatthanakhā uparimadisāyāti dvīsu disāsu jātā. Okāsato aṅgulīnaṃ aggapiṭṭhesu patiṭṭhitā. Paricchedato dvīsu disāsu aṅgulikoṭimaṃsehi, anto aṅgulipiṭṭhimaṃsena, bahi ceva agge ca ākāsena, tiriyaṃ aññamaññena paricchinnā, dve nakhā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
二十个指甲的名称。它们全部从颜色来说是白色的。从形状来说是鱼鳞的形状。从方向来说,脚指甲生于下方,手指甲生于上方,如此生于两个方向。从位置来说,安立在诸手指的尖端背部。从界限来说,在两个方向以指尖肉,内以指背肉,外及尖端以虚空,横向以彼此为界限,两个指甲不在一起,这是它们的同分界限。异分界限则如同毛发。
§186
ti paripuṇṇadantassa dvattiṃsa dantaṭṭhikāni. Tepi vaṇṇato setā. Saṇṭhānato anekasaṇṭhānā. Tesaṃ hi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaalābubījasaṇṭhānā. Tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno. Tato ekeko dvimūlako dvikoṭiko yānakaupatthambhinisaṇṭhāno. Tato dve dve timūlā tikoṭikā. Tato dve dve catumūlā catukoṭikāti. Uparimapāḷiyāpi eseva nayo. Disato uparimadisāya jātā. Okāsato dvīsu hanukaṭṭhikesu patiṭṭhitā. Paricchedato heṭṭhā hanukaṭṭhike patiṭṭhitena attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve dantā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
具足齿者的三十二齿骨。它们从颜色来说也是白色的。从形状来说是多种形状。其中,首先在下齿列中间的四颗牙齿,是依次安立在泥团上的葫芦籽形状。在它们两边各一颗,是一根一尖的茉莉花蕾形状。其后各一颗是二根二尖的车辕支柱形状。其后各二颗是三根三尖的。其后各二颗是四根四尖的。上齿列也是同样的方式。从方向来说,生于上方。从位置来说,安立在两个颚骨上。从界限来说,下方以安立在颚骨上的自己的根底,上方以虚空,横向以彼此为界限,两颗牙齿不在一起,这是它们的同分界限。异分界限则如同毛发。
§187
ti sakalasarīraṃ veṭhetvā ṭhitacammaṃ. Tassa upari kāḷasāmapītādivaṇṇā chavi nāma yā sakalasarīratopi saṅkaḍḍhiyamānā badaraṭṭhimattā hoti. Taco pana vaṇṇato setoyeva. So cassa setabhāvo aggijālābhighātapaharaṇappahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. Saṇṭhānato sarīrasaṇṭhānova hoti. Ayamettha saṅkhepo.
包裹整个身体而住的皮肤。在其上方,名为表皮的黑色、褐色、黄色等颜色者,即使从整个身体收集起来也只有枣核大小。但皮从颜色来说只是白色的。当表皮被火焰、打击、武器击打等破坏时,它的白色就显现出来。从形状来说,就是身体的形状。这里是简要说明。
Vitthārato pana pādaṅgulittaco kosakārakakosasaṇṭhāno. Piṭṭhipādattaco puṭabandhaupāhanasaṇṭhāno. Jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno. Ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno. Ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno. Piṭṭhittaco phalakonaddhacammasaṇṭhāno. Kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno. Urattaco yebhuyyena caturassasaṇṭhāno. Ubhayabāhuttaco tūṇironaddhacammasaṇṭhāno. Piṭṭhihatthattaco khurakosasaṇṭhāno, phaṇakatthavikasaṇṭhāno vā. Hatthaṅgulittaco kuñcikākosakasaṇṭhāno. Gīvattaco galakañcukasaṇṭhāno. Mukhattaco chiddāvachiddo kīṭakulāvakasaṇṭhāno. Sīsattaco pattatthavikasaṇṭhānoti.
详细来说,脚趾的皮是袋制者的袋子形状。脚背的皮是绑带的鞋子形状。小腿的皮是包饭的棕榈叶形状。大腿的皮是装满米的长袋子形状。臀部的皮是装满水的布滤器形状。背部的皮是覆盖木板的皮革形状。腹部的皮是覆盖琵琶槽的皮革形状。胸部的皮大多是四方形状。两臂的皮是覆盖箭筒的皮革形状。手背的皮是蹄套形状,或是展开的扇子形状。手指的皮是钥匙袋形状。颈部的皮是颈衣形状。面部的皮是有孔无孔的虫巢形状。头部的皮是钵袋形状。
Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya uparimukhaṃ ñāṇaṃ pesetvā paṭhamaṃ tāva mukhaṃ pariyonandhitvā ṭhitacammaṃ vavatthapetabbaṃ. Tato nalāṭaṭṭhicammaṃ. Tato thavikāya pakkhittapattassa ca thavikāya ca antarena hatthamiva sīsaṭṭhikassa ca sīsacammassa ca antarena ñāṇaṃ pesetvā aṭṭhikena saddhiṃ cammassa ekābaddhabhāvaṃ viyojentena sīsacammaṃ vavatthapetabbaṃ. Tato khandhacammaṃ. Tato anulomena paṭilomena ca dakkhiṇahatthacammaṃ. Atha teneva nayena vāmahatthacammaṃ. Tato piṭṭhicammaṃ taṃ vavatthapetvā anulomena paṭilomena ca dakkhiṇapādacammaṃ. Atha teneva nayena vāmapādacammaṃ. Tato anukkameneva vatthiudarahadayagīvacammāni vavatthapetabbāni. Atha gīvacammānantaraṃ heṭṭhimahanucammaṃ vavatthapetvā adharoṭṭhapariyosānaṃ pāpetvā niṭṭhapetabbaṃ. Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. Disato dvīsu disāsu jāto. Okāsato sakalasarīraṃ pariyonandhitvā ṭhito. Paricchedato heṭṭhā patiṭṭhitatalena, upari ākāsena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
而且,取皮的瑜伽行者应从上唇开始向上送智,首先应确定覆盖口的皮。然后是额骨皮。然后如同将手插入袋中与袋之间,将智送入头骨与头皮之间,分离皮与骨的连结状态,应确定头皮。然后是肩皮。然后顺逆地确定右手皮。然后以同样的方法确定左手皮。然后确定背皮,确定了那个之后,顺逆地确定右脚皮。然后以同样的方法确定左脚皮。然后应依次确定腰皮、腹皮、心脏皮、颈皮。然后确定颈皮之后的下颚皮,到达下唇的终点而完成。如此取粗显者,细微者也变得明显。从方向来说,生于两个方向。从位置来说,覆盖全身而住。从界限来说,下以所立之地为界,上以虚空为界,这是它的同分界限。异分界限则如发一样。
§188
nti nava maṃsapesisatāni. Taṃ sabbampi vaṇṇato rattaṃ kiṃsukapupphasadisaṃ. Saṇṭhānato jaṅghapiṇḍikamaṃsaṃ tālapaṇṇapuṭabhattasaṇṭhānaṃ. Ūrumaṃsaṃ nisadapotasaṇṭhānaṃ. Ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ. Piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ. Phāsukadvayamaṃsaṃ koṭṭhalikāya kucchiyaṃ tanumattikālepasaṇṭhānaṃ. Thanamaṃsaṃ vaṭṭetvā avakkhittamattikāpiṇḍasaṇṭhānaṃ. Bāhudvayamaṃsaṃ dviguṇaṃ katvā ṭhapitaniccammamahāmūsikasaṇṭhānaṃ. Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. Disato dvīsu disāsu jātaṃ. Okāsato vīsādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitaṃ. Paricchedato heṭṭhā aṭṭhisaṅghāte patiṭṭhitatalena, upari tacena, tiriyaṃ aññamaññena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
九百块肉片。那一切从颜色来说是红色的,如紫矿花。从形状来说,小腿肉如包在棕榈叶中的饭团之形状。大腿肉如磨石之形状。臀肉如炉灶底部之形状。背肉如棕榈糖饼之形状。两胁肉如置于仓库中的薄泥块之形状。乳房肉如揉圆后放下的泥团之形状。两臂肉如折成两倍放置的无皮大老鼠之形状。如此取粗显者,细微者也变得明显。从方向来说,生于两个方向。从位置来说,涂抹三百二十块骨而住。从界限来说,下以骨聚所立之地为界,上以皮为界,横以彼此为界,这是它的同分界限。异分界限则如发一样。
§189
ti nava nhārusatāni. Vaṇṇato sabbepi nhārū setā. Saṇṭhānato nānāsaṇṭhānā. Etesu hi gīvāya uparimabhāgato paṭṭhāya pañca mahānhārū sarīraṃ vinandhamānā purimapassena otiṇṇā. Pañca pacchimapassena. Pañca dakkhiṇapassena. Pañca vāmapassena. Dakkhiṇahatthaṃ vinandhamānāpi hatthassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmahatthaṃ vinandhamānā. Dakkhiṇapādaṃ vinandhamānāpi pādassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmapādaṃ vinandhamānāpīti evaṃ sarīradhārakā nāma saṭṭhimahānhārū kāyaṃ vinandhamānā otiṇṇā . Ye tipi vuccanti. Te sabbepi kandalamakuḷasaṇṭhānā. Aññe pana taṃ taṃ padesaṃ ajjhottharitvā ṭhitā. Tato sukhumatarā suttarajjukasaṇṭhānā. Aññe tato sukhumatarā pūtilatāsaṇṭhānā, aññe tato sukhumatarā mahāvīṇātantisaṇṭhānā. Aññe thūlasuttakasaṇṭhānā. Hatthapādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā. Sīse nhārū dārakānaṃ sīsajālakasaṇṭhānā. Piṭṭhiyaṃ nhārū ātape pasāritaallajālasaṇṭhānā. Avasesā taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato sakalasarīre aṭṭhīni ābandhitvā ṭhitā. Paricchedato heṭṭhā tiṇṇaṃ aṭṭhisatānaṃ upari patiṭṭhitatalehi, upari maṃsacammāni āhacca ṭhitappadesehi, tiriyaṃ aññamaññena paricchinnā, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
九百条筋。从颜色来说,一切筋都是白色的。从形状来说,有各种形状。在这些当中,从颈的上部开始,有五条大筋绑缚身体,从前面垂下。五条从后面。五条从右面。五条从左面。绑缚右手的也是手的前面五条。后面五条。同样绑缚左手的。绑缚右脚的也是脚的前面五条。后面五条。同样绑缚左脚的。如此名为持身的六十条大筋绑缚身体而垂下。那些也被称为三者。它们全都如藤蔓根之形状。其他的则覆盖各处而住。比那更细的如绳索之形状。其他比那更细的如腐烂的藤蔓之形状,其他比那更细的如大琵琶弦之形状。其他如粗线之形状。手脚背上的筋如鸟足之形状。头上的筋如儿童头网之形状。背上的筋如在日光下展开的湿网之形状。其余遍布各肢体的筋如身上脱下的网衣之形状。从方向来说,生于两个方向。从位置来说,绑缚全身的骨而住。从界限来说,下以三百块骨上面所立之地为界,上以接触肉皮而住之处为界,横以彼此为界,这是它们的同分界限。异分界限则如发一样。
§190
ti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni muduaṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhi, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni , ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭaṭṭhīni, dve bāhuṭṭhīni, dve dve aggabāhuṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi. Ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni, tāni sabbānipi vaṇṇato setāni. Saṇṭhānato nānāsaṇṭhānāni.
除了三十二颗牙骨,其余有六十四块手骨,六十四块脚骨,六十四块依肉的软骨,两块脚掌骨,每只脚各有两块踝骨,两块小腿骨,一块膝骨,一块大腿骨,两块腰骨,十八块脊椎骨,二十四块肋骨,十四块胸骨,一块心脏骨,两块锁骨,两块肩胛骨,两块上臂骨,各两块前臂骨,七块颈骨,两块颚骨,一块鼻骨,两块眼窝骨,两块耳骨,一块额骨,一块头顶骨,九块头盖骨。如此三百块骨,它们全都从颜色来说是白色的。从形状来说有各种形状。
Tattha hi aggapādaṅguliaṭṭhīni katakabījasaṇṭhānāni. Tadanantarāni majjhapabbaṭṭhīni panasaṭṭhisaṇṭhānāni. Mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. Paṇhikaṭṭhi ekaṭṭhitālaphalabījasaṇṭhānaṃ. Gopphakaṭṭhīni baddhakīḷāgoḷakasaṇṭhānāni. Jaṅghaṭṭhīnaṃ gopphakaṭṭhīsu patiṭṭhitaṭṭhānaṃ apanītatacasindikaḷīrasaṇṭhānaṃ. Khuddakajaṅghaṭṭhikaṃ dhanukadaṇḍasaṇṭhānaṃ. Mahantaṃ milātasappapiṭṭhisaṇṭhānaṃ. Jaṇṇukaṭṭhi ekato parikkhīṇapheṇakasaṇṭhānaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānaṃ atikhiṇaggagosiṅgasaṇṭhānaṃ. Ūruṭṭhi duttacchitavāsiparasudaṇḍasaṇṭhānaṃ. Tassa kaṭiṭṭhimhi patiṭṭhitaṭṭhānaṃ kīḷāgoḷakasaṇṭhānaṃ. Tena kaṭiṭṭhino patiṭṭhitaṭṭhānaṃ aggacchinnamahāpunnāgaphalasaṇṭhānaṃ.
在那些当中,脚趾尖骨如棉花籽之形状。其后的中节骨如波罗蜜核之形状。根节骨如小鼓之形状。脚背骨如被击碎的块茎堆之形状。脚掌骨如去壳的棕榈果核之形状。踝骨如绑在一起的游戏球之形状。小腿骨在踝骨上所立之处如去皮的竹笋之形状。小小腿骨如弓杆之形状。大的如枯萎的蛇背之形状。膝骨如一边磨损的泡沫之形状。在那里小腿骨所立之处如极尖的牛角之形状。大腿骨如被砍坏的斧柄之形状。它在腰骨上所立之处如游戏球之形状。因此腰骨所立之处如顶端被切的大椰子果之形状。
Kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārikauddhanasaṇṭhānāni. Pāṭiyekkaṃ kammārakūṭayottakasaṇṭhānāni. Koṭiyaṃ ṭhitaṃ ānisadaṭṭhi adhomukhaṃ katvā gahitasappaphaṇasaṇṭhānaṃ, sattaṭṭhaṭṭhānesu chiddāvachiddaṃ. Piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsapaṭṭaveṭhakasaṇṭhānāni. Bāhirato vaṭṭanāvaḷisaṇṭhānāni. Tesaṃ antarantarā kakacadantasadisā dve tayo kaṇṭakā honti. Catuvīsatiyā phāsukaṭṭhīsu aparipuṇṇāni aparipuṇṇaasisaṇṭhānāni. Paripuṇṇāni paripuṇṇaasisaṇṭhānāni. Sabbānipi odātakukkuṭassa pasāritapakkhasaṇṭhānāni. Cuddasa uraṭṭhīni jiṇṇasandamānikapañjarasaṇṭhānāni. Hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ.
两块腰骨连结在一起如陶工的炉灶之形状。各别如铁匠的铁砧轭之形状。在顶端的臀骨如头朝下握住的蛇头之形状,在七八处有孔洞。脊椎骨从内部如上下放置的头巾卷之形状。从外部如串珠之形状。在它们之间有二三根如锯齿般的刺。在二十四块肋骨中,不完整的如不完整的犁之形状。完整的如完整的犁之形状。全都如白鸡展开的翅膀之形状。十四块胸骨如破旧的箱笼之形状。心脏骨如勺背之形状。
Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. Koṭṭaṭṭhīni ekato parikkhīṇasīhaḷakuddālasaṇṭhānāni. Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. Maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni . Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni. Aggapabbaṭṭhīni katakabījasaṇṭhānāni.
锁骨如小铁斧柄之形状。肩胛骨如一边磨损的狮子锄之形状。上臂骨如镜柄之形状。前臂骨如双棕榈根之形状。腕骨如湿润地贴在一起放置的头巾卷之形状。手背骨如被击碎的块茎堆之形状。在手指中根节骨如小鼓之形状。中节骨如不完整的波罗蜜核之形状。尖节骨如棉花籽之形状。
Satta gīvaṭṭhīni daṇḍena vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīracakkalakasaṇṭhānāni. Heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ. Uparimaṃ avalekhanasatthakasaṇṭhānaṃ. Akkhikūpanāsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni. Nalāṭaṭṭhi adhomukhaṭṭhapitasaṅkhathālakakapālasaṇṭhānaṃ. Kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni. Nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhisaṅkuṭitaghaṭapuṇṇapaṭalakhaṇḍasaṇṭhānaṃ. Muddhaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ. Sīsaṭṭhīni sibbetvā ṭhapitajajjaralābukaṭāhasaṇṭhānāni.
七块颈骨如用棒穿过依次放置的竹笋轮之形状。下颚骨如铁匠的铁砧轭之形状。上颚如刮刀之形状。眼窝鼻窝骨如去髓的嫩棕榈骨之形状。额骨如头朝下放置的螺贝碗之形状。耳孔骨如理发师剃刀鞘之形状。在额与耳孔上面的绷带处如骨片聚合的破罐盖片之形状。头顶骨如口部被切的弯曲椰壳之形状。头骨如缝合放置的破旧葫芦碗之形状。
Disato dvīsu disāsu jātāni. Okāsato avisesena sakalasarīre ṭhitāni. Visesena panettha sīsaṭṭhīni givaṭṭhīsu patiṭṭhitāni. Gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu. Piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu. Kaṭiṭṭhīni ūruṭṭhīsu. Ūruṭṭhīni jaṇṇukaṭṭhīsu. Jaṇṇukaṭṭhīni jaṅghaṭṭhīsu. Jaṅghaṭṭhīni gopphakaṭṭhīsu. Gopphakaṭṭhīni piṭṭhipādaṭṭhīsu patiṭṭhitāni. Paricchedato anto aṭṭhimiñjena, uparito maṃsena, agge mūle ca aññamaññena paricchinnāni, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
从方向来说,生于两个方向。从位置来说,无差别地住立于整个身体。但特别地,头骨依止于颈骨,颈骨依止于脊椎骨,脊椎骨依止于腰骨,腰骨依止于大腿骨,大腿骨依止于膝骨,膝骨依止于小腿骨,小腿骨依止于踝骨,踝骨依止于足背骨。从界限来说,内以骨髓,外以肉,在顶端和根部彼此相界限,这是它们的同分界限。异分界限则如发一样。
§191
nti tesaṃ tesaṃ aṭṭhīnaṃ abbhantaragataṃ miñjaṃ. Taṃ vaṇṇato setaṃ. Saṇṭhānato mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ veḷunāḷiyaṃ pakkhittaseditamahāvettaggasaṇṭhānaṃ. Khuddānukhuddakānaṃ abbhantaragataṃ veḷuyaṭṭhipabbesu pakkhittaseditatanuvettaggasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitaṃ. Paricchedato aṭṭhīnaṃ abbhantaratalehi paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是那些骨内部的骨髓。从颜色来说,是白色的。从形状来说,在大骨内部的,形状如置于竹筒中的煮熟的大藤芯;在小骨内部的,形状如置于竹节中的煮熟的细藤芯。从方向来说,生于两个方向。从位置来说,住立于骨的内部。从界限来说,以骨的内壁为界限,这是它的同分界限。异分界限则如发一样。
§192
nti ekabandhanā dve maṃsapiṇḍikā. Taṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇaṃ. Saṇṭhānato dārakānaṃ yamakakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭapaṭibaddhaambaphaladvayasaṇṭhānaṃ vā. Disato uparimāya disāya jātaṃ. Okāsato galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是一个连结的两块肉团。从颜色来说,是暗红色,如巴利跋达咖木的颜色。从形状来说,形状如孩童玩耍的双球,或如一茎连结的双芒果果实的形状。从方向来说,生于上方。从位置来说,从喉结出来的一根,稍行后分为二,以粗筋连结,围绕心肉而住立。从界限来说,肺以肺的部分为界限,这是它的同分界限。异分界限则如发一样。
§193
nti hadayamaṃsaṃ. Taṃ vaṇṇato rattapadumapattapiṭṭhivaṇṇaṃ. Saṇṭhānato bāhirapattāni apanetvā adhomukhaṃ ṭhapitapadumamakuḷasaṇṭhānaṃ. Bahi maṭṭhaṃ, anto kosātakīphalassa abbhantarasadisaṃ. Paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. Anto cassa punnāgaṭṭhipatiṭṭhānamatto āvāṭako hoti, yattha addhapasatamattaṃ lohitaṃ saṇṭhāti, yaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti. Taṃ panetaṃ rāgacaritassa rattaṃ hoti, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanaudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ khāyati. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitaṃ. Paricchedato hadayaṃ hadayabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是心肉。从颜色来说,是红莲花瓣背面的颜色。从形状来说,形状如除去外瓣、倒置的莲花苞。外面光滑,内部如苦瓠果的内部。智者的稍微开展,愚钝者的仍如花苞。其内有如普那咖种子大小的空腔,其中住立约半巴沙他的血,依此而有意界和意识界转起。对于贪行者,它是红色的;对于嗔行者,是黑色的;对于痴行者,如洗肉水;对于寻行者,如豆汤的颜色;对于信行者,如咖尼咖拉花的颜色;对于慧行者,显现为清澈、明净、不浊、洁白、清净,如洗净的宝珠般有光辉。从方向来说,生于上方。从位置来说,住立于身体内部两乳之间。从界限来说,心以心的部分为界限,这是它的同分界限。异分界限则如发一样。
§194
nti yamakamaṃsapaṭalaṃ. Taṃ vaṇṇato rattaṃ paṇḍukadhātukaṃ nātirattakumudassa pattapiṭṭhivaṇṇaṃ. Saṇṭhānato mūle ekaṃ agge yamakaṃ koviḷārapattasaṇṭhānaṃ. Tañca dandhānaṃ ekameva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakāni. Disato uparimāya disāya jātaṃ, okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. Paricchedato yakanaṃ yakanabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是双层肉片。从颜色来说,是红色带淡黄色,如不太红的睡莲叶背的颜色。从形状来说,形状如根部一个、顶端成双的阔维拉拉叶。对于愚钝者,它只是一个大的;对于智者,是两个或三个小的。从方向来说,生于上方;从位置来说,住立于两乳之间,依靠右侧。从界限来说,肝以肝的部分为界限,这是它的同分界限。异分界限则如发一样。
§195
nti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ. Taṃ duvidhampi vaṇṇato setaṃ dukūlapilotikavaṇṇaṃ. Saṇṭhānato attano okāsasaṇṭhānaṃ. Disato paṭicchannakilomakaṃ uparimāya disāya. Itaraṃ dvīsu disāsu jātaṃ. Okāsato paṭicchannakilomakaṃ hadayañca vakkañca paṭicchādetvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是有覆盖和无覆盖两种的包裹肉。这两种从颜色来说,都是白色,如白布片的颜色。从形状来说,是各自位置的形状。从方向来说,有覆盖的脂肪在上方;其余的生于两个方向。从位置来说,有覆盖的脂肪覆盖心和肺;无覆盖的脂肪在整个身体中,从皮肤下包裹肉而住立。从界限来说,下以肉,上以皮,横以脂肪的部分为界限,这是它的同分界限。异分界限则如发一样。
§196
nti udarajivhāmaṃsaṃ. Taṃ vaṇṇato nīlaṃ nigguṇḍipupphavaṇṇaṃ. Saṇṭhānato sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yasmiṃ paharaṇappahārena bahinikkhante sattānaṃ jīvitakkhayo hoti. Paricchedato pihakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是腹舌肉。从颜色来说,是青色,如尼贡地花的颜色。从形状来说,长七指,无系缚,形状如黑牛犊的舌。从方向来说,生于上方。从位置来说,住立于心的左侧,依靠腹膜的上部,当它因武器击打而出来时,众生的生命就断绝。从界限来说,以脾的部分为界限,这是它的同分界限。异分界限则如发一样。
§197
nti dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ. Taṃ vaṇṇato rattaṃ nātipakkaudumbaraphalavaṇṇaṃ. Saṇṭhānato visamacchinnabahalapūvakhaṇḍasaṇṭhānaṃ. Abbhantare asitapītānaṃ abhāve uggatena kammajatejusmānā abbhāhatattā saṃkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ antare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. Paricchedato papphāsabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
是三十二块肉片种类的肺肉。从颜色来说,是红色,如不太熟的无花果的颜色。从形状来说,形状如不平整切割的厚饼块。内部在无食物和饮料时,因生起的业生火界击打,如被嚼的稻草团般无味无液。从方向来说,生于上方。从位置来说,在身体内部两乳之间,覆盖心和肝之上而悬挂住立。从界限来说,以肺的部分为界限,这是它的同分界限。异分界限则如发一样。
§198
nti purisassa dvattiṃsahatthā itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi. Tadetaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇaṃ. Saṇṭhānato lohitadoṇiyaṃ ābhujitvā ṭhapitasīsacchinnasappasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. Paricchedato antabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
男子三十二手张,女子二十八手张,在二十一处弯曲,内部卷绕。其色为白色,石灰粉末之色。其形状如将血倒入容器中放置的断头蛇之形状。其方向生于两个方向。其位置在上方喉结处,下方粪道处,因系缚故,住立于喉结与粪道之间的身体内部。其界限由肠的部分所界定,这是其同分界限。异分界限则如发一样。
§199
nti antabhogaṭṭhānesu bandhanaṃ. Taṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇaṃ. Saṇṭhānato dakasītalikamūlasaṇṭhānameva. Disato dvīsu disāsu jātaṃ. Okāsato kuddālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato agaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā saṃsibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitaṃ. Paricchedato antaguṇabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
肠系膜是在肠弯曲处的系缚。其色为白色,达咖西答利咖根之色。其形状即达咖西答利咖根之形状。其方向生于两个方向。其位置如做锄、犁、耕作等工作者拉机械时,机械的绳索系缚机械的板使其不散开一样,如足擦拭绳圈之间缝合住立的绳索一样,住立于二十一个肠弯曲之间。其界限由肠系膜的部分所界定,这是其同分界限。异分界限则如发一样。
§200
nti udare bhavaṃ asitapītakhāyitasāyitaṃ. Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ. Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udare ṭhitaṃ.
胃中物是在胃中的所食、所饮、所嚼、所尝之物。其色为所吞食物之色。其形状如在滤器中松散堆积的米粒之形状。其方向生于上方。其位置住立于胃中。
nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhanakiliṭṭhapāvārakapupphakasadisaṃ, kuthitapanasatacassa abbhantarasadisantipi vattuṃ vaṭṭati, yattha takkoṭakā gaṇḍuppādakā tālahīrakā sūcimukhakā paṭatantasuttakā iccevamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhihananti, pānabhojanādiajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā viluppanti, yaṃ tesaṃ kimīnaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya nidāghasamaye thūlaphusitake deve vassante udakena vuyhamānaṃ muttakarīsacammaaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ dvīhatīhaccayena sañjātakimikulaṃ sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ neva upagantuṃ, na daṭṭhuṃ araharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā, evameva nānappakāraṃ pānabhojanādidantamusalasañcuṇṇitaṃ jivhāhatthaparivattitakheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvaṃ āpajjitvā tiṭṭhati. Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā avaloketvā. Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayati.
胃是如两边挤压湿布时中间生起的泡沫一样的肠膜,外面粗糙,内面如肉片包裹污秽的布花一样,也可说如腐烂波罗蜜果的内部一样,在那里有三十二种类的虫,即塔扣塔咖、疮生者、掌虱、针口者、扁平线虫等,混乱杂居,成群结队而住,当无饮食等时,它们跳跃呼叫攻击心肉,在吞咽饮食等时,它们向上张口,急速急速地吞食最初吞下的两三口,那是它们的产房、厕所、病房和坟场。如在旱季,当天降大雨滴时,在旃陀罗村门口的泥坑中,被水冲来的尿、粪、皮、骨、筋、块、痰、涕、血等各种尸体落下,搅拌在泥浆中,经过两三天生起虫群,被日光热力腐烂,上面放出泡沫,呈深蓝色,极臭极厌恶,不值得接近,不值得观看,更不用说嗅或尝,同样地,各种饮食等被牙齿臼杵粉碎,被舌手翻转,被痰涎唾液污染,失去当时的色香味等圆满,如织布者的浆糊、狗呕吐物一样落下,被胆汁、痰、风包裹,被胃火热力腐烂,充满虫群,上面放出泡沫,达到极臭极厌恶的状态而住立。仅听闻此,对饮食等就生起不悦,更不用说以慧眼观察。落入其中的饮食等分成五份:一份虫吃,一份胃火烧,一份成为尿,一份成为粪,一份成为味素而增长血肉等。
Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
其界限由胃膜及胃的部分所界定。这是其同分界限。异分界限则如发一样。
§201
nti vaccaṃ. Taṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇameva hoti. Saṇṭhānato okāsasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato pakkāsaye ṭhitaṃ. nāma heṭṭhānābhi-piṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto veḷunāḷikasadiso, yattha seyyathāpi nāma upari bhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhā bhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ nisadāya pisitamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā ogaḷitvā omadditvā veḷupabbe pakkhipamānapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati. Paricchedato pakkāsayapaṭalena ceva karīsabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
粪是大便。其色大多即所吞食物之色。其形状为处所之形状。其方向生于下方。其位置住立于熟脏中。熟脏在脐下、背骨根之间,在肠的末端,垂直八指量,如竹管一样,如落在地面上的雨水渗入充满下面的地面而住立,同样地,任何落入生脏的饮食等,被胃火煮成泡沫状,煮熟煮熟后沉淀,如被捣碎一样成为细软状态,从肠孔渗入渗入,压入压入,如在竹节中放入黄土一样堆积而住立。其界限由熟脏膜及粪的部分所界定,这是其同分界限。异分界限则如发一样。
§202
nti sīsakaṭāhabbhantare ṭhitamiñjarāsi. Taṃ vaṇṇato setaṃ ahicchattakapiṇḍavaṇṇaṃ. Dadhibhāvaṃ asampattaṃ duṭṭhakhīravaṇṇantipi vattuṃ vaṭṭati. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato sīsakaṭāhabbhantare cattāro sibbinimagge nissāya samodhānetvā ṭhapitā cattāro piṭṭhapiṇḍā viya samohitaṃ tiṭṭhati. Paricchedato sīsakaṭāhassa abbhantaratalehi ceva matthaluṅgabhāgena ca paricchinnaṃ , ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
脑是住立于头盖骨内的髓堆。其色为白色,白伞菌团之色。也可说是未成酪状的坏乳之色。其形状为处所之形状。其方向生于上方。其位置如依四条缝合线放置合并的四块饼团一样,合并住立于头盖骨内。其界限由头盖骨的内面及脑的部分所界定,这是其同分界限。异分界限则如发一样。
§203
nti dve pittāni baddhapittañca abaddhapittañca. Tattha baddhapittaṃ vaṇṇato bahalamadhukatelavaṇṇaṃ. Abaddhapittaṃ milātaākulipupphavaṇṇaṃ. Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato baddhapittaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ. Okāsato abaddhapittaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti, bhamanti, gattaṃ kampati, kaṇḍūyati. Baddhapittaṃ hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akātabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti. Paricchedato pittabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
胆汁有二种:结胆汁与非结胆汁。其中结胆汁,其色为浓蜜糖油之色。非结胆汁为枯萎阿咖利花之色。其形状二者皆为处所之形状。其方向结胆汁生于上方,其余生于两个方向。其位置非结胆汁除了发毛牙爪、无肉处及干硬皮肤外,如油滴在水中一样遍布其余身体而住,当它激动时,眼睛变黄,旋转,身体震动,发痒。结胆汁住立于心肺之间,依肝肉而建立,在如大酸浆果荚一样的胆囊中,当它激动时,有情成为疯狂者,心颠倒,舍弃惭愧,做不应做的,说不应说的,想不应想的。其界限由胆汁的部分所界定,这是其同分界限。异分界限则如发一样。
§204
nti sarīrabbhantare ekapatthapūrappamāṇaṃ semhaṃ. Taṃ vaṇṇato setaṃ nāgabalāpaṇṇarasavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udarapaṭale ṭhitaṃ. Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, yamhi ca mandībhūte pakkagaṇḍo viya pūtikukkuṭaṇḍamiva ca udaraṃ paramajegucchaṃ kuṇapagandhaṃ hoti, tato uggatena ca gandhena uddekopi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti. So ca puriso apehi duggandhaṃ vāyasīti vattabbataṃ āpajjati, yañca vaḍḍhitvā bahalattamāpannaṃ pidhānaphalakamiva vaccakuṭiyaṃ udarapaṭalassa abbhantareyeva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati. Paricchedato semhabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
身体内部一钵多量的痰。其颜色为白色,如龙骨树叶汁之色。其形状为所在处之形状。其方位生于上方。其位置住于胃膜。当吞咽饮食等时,犹如水中的苔藓或浮萍,当木或瓦片落下时断裂成两半后又再覆盖而住,同样地,当饮食等落下时断裂成两半后又再覆盖而住。当它减少时,腹部如熟疮、如腐烂的鸡蛋般极为可厌,有尸体之臭。由它发出的臭味,连打嗝和口也恶臭,如腐烂的尸体。那人应被告知「走开,恶臭」。当它增多达到浓厚时,如厕所的盖板般,在胃膜内部遮蔽尸体之臭而住。其界限由痰部分所限定,这是它的同分界限。异分界限则如发一样。
§205
ti pūtilohitavasena pavattapubbaṃ. Taṃ vaṇṇato paṇḍupalāsavaṇṇo. Matasarīre pana pūtibahalācāmavaṇṇo hoti. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu hoti. Okāsato pana pubbassa okāso nāma nibaddho natthi, yattha so sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakapaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tatra tatra tiṭṭhati. Paricchedato pubbabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
依腐败血而流转的脓。其颜色为黄叶色。在死尸中则为腐败浓厚的酸粥色。其形状为所在处之形状。其方位在两方。关于位置,脓的位置并非固定,没有它可以积聚而住之处。无论何处,在被木片、刺、武器、火焰等击打的身体部位,血凝固而化脓,或生起疮、疖等,它就住在那里。其界限由脓部分所限定,这是它的同分界限。异分界限则如发一样。
§206
nti dve lohitāni sannicitalohitañca saṃsaraṇalohitañca. Tattha sannicitalohitaṃ vaṇṇato nipakkabahalalākhārasavaṇṇaṃ. Saṃsaraṇalohitaṃ acchalākhārasavaṇṇaṃ. Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato sannicitalohitaṃ uparimāya disāya jātaṃ. Itaraṃ dvisu disāsu jātaṃ. Okāsato saṃsaraṇalohitaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca dhamanijālānusārena sabbaṃ upādiṇṇasarīraṃ pharitvā ṭhitaṃ. Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ. Tasmiṃ hi vakkahadayādīni atemente sattā pipāsitā honti. Paricchedato lohitabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
两种血:积聚血与循环血。其中积聚血的颜色为煮熟的浓厚紫胶汁色。循环血为清澈的紫胶汁色。两者的形状都是所在处之形状。其方位,积聚血生于上方。另一种生于两方。关于位置,循环血除了发、毛、齿、爪、无肉之处、干硬的皮肤外,遍满整个执取身,随着脉管网而住。积聚血充满肝脏处的下部,约一钵多量,在心、肾、肺之上一点一点地滴下,润湿肾、心、肝、肺而住。当肾、心等不被它润湿时,有情就会口渴。其界限由血部分所限定,这是它的同分界限。异分界限则如发一样。
§207
ti lomakūpādīhi paggharaṇakaāpodhātu. So vaṇṇato vippasannatilatelavaṇṇo. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato sedassokāso nāma nibaddho natthi, yattha so lohitaṃ viya sadā tiṭṭheyya. Yadā pana aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, tadā udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanāḷakalāpo viya sabbakesalomakūpavivarehi paggharati, tasmā tassa saṇṭhānampi kesalomakūpavivarānaññeva vasena veditabbaṃ. Sedapariggaṇhakena ca yoginā kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasi kātabbo. Paricchedato sedabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
从毛孔等流出的水界。其颜色为清澈的胡麻油色。其形状为所在处之形状。其方位生于两方。关于位置,汗的位置并非固定,它不像血那样常住于某处。但当身体被火热、日热、时节变化等所热恼时,它就如从水中拔起、茎被切断的睡莲茎束般,从一切发毛孔的孔隙流出。因此,它的形状也应依发毛孔孔隙而了知。取汗的瑜伽者应作意汗充满发毛孔孔隙而住。其界限由汗部分所限定,这是它的同分界限。异分界限则如发一样。
ti thinasineho. So vaṇṇato phālitahaliddivaṇṇo. Saṇṭhānato thūlasarīrassa tāva cammamaṃsantare ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno hoti. Kisasarīrassa jaṅghamaṃsaṃ ūrumaṃsaṃ piṭṭhikaṇṭakanissitaṃ piṭṭhimaṃsaṃ udaravaṭṭimaṃsanti etāni nissāya diguṇatiguṇaṃ katvā ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito, yaṃ sinehasaṅkhaṃ gatampi paramajegucchattā neva muddhani telatthāya, na nāsatelādīnamatthāya gaṇhanti. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ medabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
凝固的脂膏。其颜色为切开的姜黄色。其形状,对于肥胖身体,如置于皮肤与肉之间的姜黄色布片之形状。对于瘦削身体,依小腿肉、大腿肉、依附脊椎骨的背肉、腹部周围的肉,如二重三重放置的姜黄色布片之形状。其方位生于两方。其位置,对于肥胖者遍满全身而住,对于瘦削者依小腿肉等而住。虽然它被称为脂膏,但因极为可厌,既不取来作头上的油,也不取来作鼻油等用途。其界限,下由肉、上由皮肤、横由脂部分所限定,这是它的同分界限。异分界限则如发一样。
§208
ti akkhīhi paggharaṇakaāpodhātu. Taṃ vaṇṇato vippasannatilatelavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato akkhikūpakesu ṭhitaṃ. Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ tiṭṭhati. Yadā pana sattā somanassajātā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ vā visamāhāraṃ āhārenti, yadā ca nesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti. Tadā etehi somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. Assupariggaṇhakena ca yoginā akkhikūpake pūretvā ṭhitavaseneva pariggaṇhitabbaṃ. Paricchedato assubhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
从眼流出的水界。其颜色为清澈的胡麻油色。其形状为所在处之形状。其方位生于上方。其位置住于眼窝中。它不像胆囊中的胆汁那样常积聚于眼窝中而住。但当有情生起喜悦而大笑,生起忧愁而哭泣悲叹,或食用那样的不适当食物,或当他们的眼被烟、尘、灰尘等击打时,那时由这些喜、忧、不适当食物、时节所生起,充满眼窝而住或流出。取泪的瑜伽者应取充满眼窝而住的状态。其界限由泪部分所限定,这是它的同分界限。异分界限则如发一样。
§209
ti vilīnasineho. Sā vaṇṇato nāḷikeratelavaṇṇā. Ācāme āsittatelavaṇṇātipi vattuṃ vaṭṭati. Saṇṭhānato nhānakāle pasannaudakassa upari paribbhamantasinehabinduvisaṭasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsapuṭanalāṭaaṃsakūṭesu ṭhitā. Na cesā etesu okāsesu sadā vilīnāva hutvā tiṭṭhati. Yadā pana aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca sañcarati. Paricchedato vasābhāgena paricchinnā, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
融化的脂膏。其颜色为椰子油色。也可说如倒在碗中的油色。其形状如沐浴时在清水上面漂浮的脂膏滴散布之形状。其方位生于两方。其位置多数住于手掌、手背、足掌、足背、鼻孔、额、肩头。它不常在这些位置融化而住。但当那些部位被火热、日热、时节不适当、界不适当所热恼而生热时,它就在那里如沐浴时清水上面的脂膏滴散布般到处流动。其界限由脂部分所限定,这是它的同分界限。异分界限则如发一样。
§210
ti antomukhe pheṇamissā āpodhātu. So vaṇṇato seto pheṇavaṇṇo. Saṇṭhānato okāsasaṇṭhāno. Pheṇasaṇṭhānotipi vattuṃ vaṭṭati. Disato uparimāya disāya jāto. Okāsato ubhohi kapolapassehi oruyha jivhāya ṭhito. Na cesa ettha sadā sannicito hutvā tiṭṭhati. Yadā pana sattā tathārūpamāhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti, yadā vā nesaṃ hadayaṃ āgilāyati, kismiñci deva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi oruyha jivhāya saṇṭhāti. Aggajivhāya cesa tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadīpuline khatakūpakasalilaṃ viya parikkhayaṃ agacchantova temetuṃ samattho hoti. Paricchedato kheḷabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
口中混合泡沫的水界。其颜色为白色泡沫色。其形状为所在处之形状。也可说为泡沫之形状。其方位生于上方。其位置从两颊流下而住于舌上。它不常积聚于此而住。但当有情看见或忆念那样的食物,或在口中放入热、苦、辛、咸、酸的任何东西,或当他们的心感到厌恶,或对任何事物生起厌恶时,那时唾液生起,从两颊流下而住于舌上。在舌尖它是稀薄的,在舌根是浓厚的。它能够润湿放入口中的饼、米或其他任何可食之物,如河岸挖掘的井水般不会耗尽。其界限由唾部分所限定,这是它的同分界限。异分界限则如发一样。
§211
ti matthaluṅgato paggharaṇakaasuci. Sā vaṇṇato taruṇatālaṭṭhimiñjavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato uparimāya disāya jātā. Okāsato nāsāpuṭe pūretvā ṭhitā. Na cesā ettha sadā sannicitā hutvā tiṭṭhati, atha kho yathā nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā kaṇṭakena vijjheyya, athānena chiddena dadhimuttaṃ gaḷitvā bahi pateyya, evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukhobhā honti, tadā anto sīsato pūtisemhabhāvamāpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. Siṅghāṇikā pariggaṇhakena ca yoginā nāsāpuṭe pūretvā ṭhitavaseneva pariggaṇhitabbā. Paricchedato siṅghāṇikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
从脑流出的须跋。它的颜色如嫩多罗树心材之色。形状如其所在处之形状。方位生于上方。位置充满鼻孔而住。它并非常时积聚于此而住,而是犹如有人将酪绑在莲叶上,从下以刺穿之,酪便从该孔漏出流至外面,同样地,当有情哭泣时,或因不适宜的食物、时节而生起界的扰动时,脑内变成腐烂痰状而融化,从颚顶之孔下降,充满鼻孔而住或流出。修习者应取鼻涕时,应只取充满鼻孔而住的状态来取。以界限而言,以鼻涕部分为界限,这是它的同分界限。异分界限则如发一样。
§212
ti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. Sā vaṇṇato kaṇikāraniyyāsavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā. Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya sañcarati. Ekayojanadviyojanamattaṃ addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti. Yassa pana bahukā honti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti. Paricchedato lasikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
身体关节之间的滑腻臭物。它的颜色如迦尼咖拉树脂之色。形状如其所在处之形状。方位生于两方。位置住在一百八十个关节之间,起着润滑骨节的作用。对于膏少的人,当他起立、坐下、前进、后退、屈曲、伸展时,骨头发出咔咔声,行走时如同发出啪啪声。走了一由旬或二由旬的路程,风界便扰动,肢体疼痛。但对于膏多的人,在起立、坐下等时,骨头不发出咔咔声,即使走了长路,风界也不扰动,肢体也不疼痛。以界限而言,以膏部分为界限,这是它的同分界限。异分界限则如发一样。
§213
nti muttarasaṃ. Taṃ vaṇṇato māsakhārodakavaṇṇaṃ. Saṇṭhānato adhomukhaṭṭhapitaudakakumbhaabbhantaragataudakasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato vatthissa abbhantare ṭhitaṃ. nāma vatthi puṭo vuccati. Yattha seyyathāpi candanikāya pakkhitte amukhe ravaṇaghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati , evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti. Yamhi ca muttassa bharite passāvaṃ karomāti sattānaṃ āyūhanaṃ hoti. Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
尿液。它的颜色如煮过的绿豆水之色。形状如倒置水瓶内水的形状。方位生于下方。位置住在膀胱之内。膀胱称为尿袋。犹如投入泥土中的无口陶罐,泥土水进入其中,但看不见它进入的通道,同样地,尿从身体进入,但看不见它进入的通道,出去的通道则是明显的。当尿充满时,有情便有「我要小便」的冲动。以界限而言,以膀胱内部及尿部分为界限,这是它的同分界限。异分界限则如发一样。
§214
Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāne seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti, evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyāva pākaṭā honti. Tena vuttaṃ manasikārakosallakathāyaṃ ‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.
如此以颜色、形状、方位、位置、界限确定发等部分后,依「依次第、不太快」等方法,以颜色、形状、气味、所在、位置五种方式作意「须跋、须跋」,在超越概念之末,犹如有眼之人观看三十二种颜色的花串在一条线上时,所有的花都如同无前无后地显现,同样地,当观察「此身有发」这个身体时,所有这些法都如同无前无后地显现。因此在作意善巧论中说:「对初学者而言,当作意『发』时,作意前往并停留在『尿』这最后的部分。」
Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti.
但如果他也对外部作意,那么当一切部分都显现时,行走的人、畜生等有情舍弃有情相,只以部分堆的方式显现,他们所饮食的饮食等,显现如同投入部分堆中。
Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati. Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ. Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ. Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati.
当他以「依次第放舍」等方式反复作意「须跋、须跋」时,渐次生起安止。其中,发等以颜色、形状、方位、位置、界限的方式显现是取相。以一切行相的须跋方式显现是似相。修习、培育它时,如在须跋业处中所说,只以初禅的方式生起安止。
Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati. Yassa pana aneke koṭṭhāsā pākaṭā honti, ekasmiṃ vā jhānaṃ patvā puna aññasmiṃpi yogaṃ karoti, tassa mallakattherassa viya koṭṭhāsagaṇanāya paṭhamajjhānāni nibbattanti.
对于只有一个部分显现的人,或在一个部分得安止后不再于其他部分用功的人,只生起一个。但对于许多部分显现的人,或得禅那后又于其他部分用功的人,如摩喇咖长老一样,依部分的计数而生起诸初禅。
So kirāyasmā dīghabhāṇakaabhayattheraṃ hatthe gahetvā ‘‘āvuso abhaya, imaṃ tāva pañhaṃ uggaṇhāhī’’ti vatvā āha – ‘‘mallakatthero dvattiṃsakoṭṭhāsesu dvattiṃsāya paṭhamajjhānānaṃ lābhī. Sace rattiṃ ekaṃ, divā ekaṃ samāpajjati, atirekaddhamāsena puna sampajjati, sace pana devasikaṃ ekaṃ samāpajjati, atirekamāsena puna sampajjatī’’ti.
据说那位具寿握着长部诵者阿巴亚长老的手说:「朋友阿巴亚,请先学习这个问题」,然后说:「摩喇咖长老于三十二部分获得三十二个初禅。如果夜晚入一个,白天入一个,超过半月后再次遍入;如果每天入一个,超过一月后再次遍入。」
Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati.
如此,这个业处虽然以初禅的方式成就,但因为以念力在色、形状等成就,所以称为「身至念」。
Imañca kāyagatāsatimanuyutto bhikkhu aratiratisaho hoti, na ca naṃ arati sahati, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati. Bhayabheravasaho hoti, na ca naṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati. Khamo hoti sītassa uṇhassa …pe… pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 3.159). Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti. Cha abhiññā paṭivijjhati (ma. ni. 3.159).
修习此身至念的比库能克服不乐与乐,不被不乐所克服,他克服、克服已生起的不乐而住。他能克服恐怖畏惧,不被恐怖畏惧所克服,他克服、克服已生起的恐怖畏惧而住。他能忍受寒、热……乃至……他成为能忍受夺命之事者。依靠发等的色差别,他获得四种禅那。他证得六神通。
Tasmā have appamatto, anuyuñjetha paṇḍito;
因此,智者确实应不放逸地
Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti.
修习这具有如此众多利益的身至念。
Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ.
这是身至念的详细分别论之门。
Ānāpānassatikathā入出息念论
§215
Idāni yaṃ taṃ bhagavatā ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti evaṃ pasaṃsitvā –
现在,世尊如此赞叹说:「诸比库,这入出息念定,已修习、已多修习时,是寂静的、殊胜的、无杂染的、安乐的住处,已生起、正生起的诸恶不善法当即消失、止息。」
‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so satova assasati sato passasati. Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ vā passasanto…pe… rassaṃ vā assasanto…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Pītipaṭisaṃvedī… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī… passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ … aniccānupassī… virāgānupassī… nirodhānupassī. Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhatī’’ti –
「诸比库,入出息念定如何修习、如何多修习,是寂静的、殊胜的、无杂染的、安乐的住处,已生起、正生起的诸恶不善法当即消失、止息呢?诸比库,于此,比库前往阿兰若,或前往树下,或前往空闲处,结跏趺坐,保持身体正直,使念现起于面前。他具念地入息,具念地出息。入息长时,他了知『我入息长』。出息长时……乃至……入息短时……乃至……出息短时,他了知『我出息短』。他学『我将觉知全身而入息』。他学『我将觉知全身而出息』。他学『我将平静身行而入息』。他学『我将平静身行而出息』。觉知喜……觉知乐……觉知心行……平静心行……觉知心……令心欢喜……令心得定……令心解脱……随观无常……随观离贪……随观灭。他学『我将随观舍遣而入息』。他学『我将随观舍遣而出息』。」
Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. Tassa bhāvanānayo anuppatto. So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.
如此,十六事的入出息念业处已被教导。其修习方法已到达。然而,因为仅依照圣典注释而说时,它就一切行相圆满。因此,这里以圣典注释为先导的分别论。
§216
Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva nti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. ti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ. Kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo. Tattha ti uppādito vaḍḍhito vā. ti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi. Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. ti punappunaṃ kato. ti santo ceva paṇīto ceva. Ubhayattha eva saddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātaaṅgasantatāyapi. Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti. Tena vuttaṃ ‘‘santo ceva paṇīto cā’’ti.
「诸比库,如何修习入出息念定」,在此,首先「如何」是想要以种种方式详细说明入出息念定的修习之问。「定」是所问之法的显示,想要以种种方式详细说明。「如何多修习……寂止」,在此也是同样的方法。其中,「修习」是生起或增长。「入出息念定」是与把握入出息之念相应的定。或者,在入出息念中的定为入出息念定。「多修习」是一再地修习。「寂静且殊胜」,两处都应以「且」字知道限定。这是说什么呢?因为此(入出息念定)如须跋业处,仅就通达而言是寂静且殊胜的,但因所缘粗大且所缘厌恶,就所缘而言既非寂静也非殊胜,不是这样以任何方式不寂静或不殊胜,而是就所缘的连续性而言是寂静、寂止、寂灭的,就称为通达的支分连续性而言也是。就所缘的殊胜性而言是殊胜的、令人满足的,就支分的殊胜性而言也是。因此说「寂静且殊胜」。
Asecanako ca sukho ca vihāroti ettha pana nāssa secananti anāsittako abbokiṇṇo pāṭiyekko āveṇiko. Natthi ettha parikammena vā upacārena vā santatā. Ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. Evaṃ ayaṃ appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato ti veditabbo. ti avikkhambhite avikkhambhite. ti lāmake. ti akosallasambhūte dhamme. ti khaṇeneva antaradhāpeti vikkhambheti. ti suṭṭhu upasameti. Nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti.
「无杂染且乐住」,在此,「无杂染」是无染着、无混杂、独特、特有的。在此没有以遍作或近行的连续。从最初的准备开始,以自己的自性本身就是寂静且殊胜,这是意思。但有些人说「无杂染」是无染着、有力、以自性本身甘美。如此,这应知为「乐」,因为在吸入呼出的刹那导致获得身心之乐。「寂止」是未被镇伏的。「恶」是劣的。「不善法」是由不善生起的诸法。「生起时」是在刹那间使消失、镇伏。「寂止」是完全平息。或因为是达分,逐渐由圣道增长而达到,断除、使完全平息,这是所说的。
Ayaṃ panettha saṅkhepattho. Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva…pe… vūpasametīti.
但在此,这是简略的意思:「诸比库,以何方式、以何形相、以何方法修习入出息念定,以何方式多修习而寂静且……寂止」。
§217
Idāni tamatthaṃ vitthārento ‘‘idha, bhikkhave’’tiādimāha. Tattha ti bhikkhave, imasmiṃ sāsane bhikkhu. Ayañhi ettha saddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.
现在详细说明那个意思,说「诸比库,在此」等。其中,「在此,诸比库」是诸比库,在此教法中的比库。因为在此,此字是显示作为一切种类入出息念定生起之人的依止处的教法,也遮止其他教法中有那样的情况。因为这样说:「诸比库,唯在此有沙门……其他外道空无沙门」。因此说「在此教法中的诸比库」。
ti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –
「前往阿兰若」,这是显示他的适合入出息念定修习的住所的把握。因为这位比库长夜游荡于色等所缘的心,不愿登上入出息念定所缘,如同套上野牛的车,只往错路奔驰。因此,譬如牧牛者想要调伏喝了野母牛的全部奶而长大的野牛犊,从母牛处带离,在一旁挖下大柱,在那里用绳索绑住,那牛犊向这里那里跳跃而不能逃走,就会靠近那柱子坐下或躺下,同样地,这位比库想要调伏长夜以色所缘等味饮养大的恶心,也应从色等所缘带离,进入阿兰若或……空闲处,在那里以念绳绑在入出息柱上。如此,那心向这里那里跳跃,也得不到以前习惯的所缘,不能切断念绳而逃走,就以近行与安止的方式靠近那所缘而坐下和躺下。因此古人说:
‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;
「如人在此处,将牛犊绑于柱;
Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 3.374; ma. ni. aṭṭha. 1.107);
应如此绑自心,以念坚固于所缘。」
Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ ‘‘idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.
如此,这住所对他是适合修习的。因此说「这是显示他的适合入出息念定修习的住所的把握」。
Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ. Tasmāssa anurūpasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.
再者,因为这个入出息念业处在业处的分类中是最殊胜的,是一切知佛、辟支佛、佛弟子们证得殊胜、现法乐住的基础,不舍弃充满女人、男人、象、马等声音喧闹的村边,是不容易修习的,因为声音是禅那的刺。然而在远离村落的森林中,瑜伽行者容易取此业处,生起入出息第四禅那,以此为足处,思惟诸行,证得最上果阿拉汉。因此,世尊为他指示适当的住所而说「去到森林」等。
Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.
世尊犹如地相师,正如地相师看见城市的土地,善加审察后指示「在此建造城市」,当城市安全地完成后,从王族获得大恭敬,同样地,审察瑜伽行者适当的住所后指示「应在此处从事业处」,从那里,在那里从事业处的瑜伽者渐次证得阿拉汉时,「彼世尊确实是正等正觉者」而获得大恭敬。
Ayaṃ pana bhikkhu dīpisadisoti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo. Tenāhu porāṇā –
这位比库被称为如豹。正如大豹王依止森林的草丛、树丛或山丛而潜伏,捕捉水牛、野牛、鹿、野猪等兽类,同样地,应知这位在森林等处从事业处的比库,依次获得入流道、一来道、不来道、阿拉汉道以及圣果。因此古人说——
‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;
「正如名为豹者,潜伏而捕捉兽类;
Tathevāyaṃ buddhaputto, yuttayogo vipassako;
如是这位佛子,精勤瑜伽的观者;
Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107);
进入森林后,获得最上果。」
Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.
因此,世尊为他指示适合精进速度的森林住所而说「去到森林」等。
§218
Tattha ti ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca, ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato. ti rukkhasamīpaṃ gato. ti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati.
其中,「去到森林」——在「出离村门外,帝柱之外,这一切都是森林」以及「名为森林的住所,最后是五百弓」这样所说的特相的诸森林中,去到任何寂静乐的森林。「去到树下」——去到树的近处。「去到空闲处」——去到空的、远离的场所。在此,除了森林与树下之外,去到其余七种住所也可以说为去到空闲处。
Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto ti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. Tattha nti samantato ūrubaddhāsanaṃ. ti bandhitvā. ti uparimasarīraṃ ujukaṃ ṭhapetvā. Aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. ti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā ti pariggahaṭṭho. nti niyyānaṭṭho. ti upaṭṭhānaṭṭho. Tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.
如此,为他指示了适合季节、适合界行、适合入出息念修习的住所后,指示不沉没不掉举的平静威仪,故说。然后为了显示他坐姿的稳固性、入出息的进行之易性及所缘的把握方法,故说「结跏趺坐」等。其中「跏趺」:周遍绑缚大腿的坐法。「结」:绑缚后。「正直其身」:使上半身正直地安立。使十八脊椎骨顶对顶地安立。如此而坐者,皮肉筋不会弯曲。那些由于它们弯曲之因而刹那刹那生起的受,则不生起。在它们不生起时,心得一境性,业处不散乱,达到增长与广大。「安立念于面前」:安立面向业处的念。或者「遍」是把握之义。「面」是出离之义。「前」是现起之义。因此说「面前念」,如此以所说之法,此义应被见。此中简要:已把握出离的念而作。
§219
ti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti. Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha. Vuttañhetaṃ ‘‘so satova assasati sato passasatī’’ti etasseva –
「他」:那位比库如此而坐,如此安立念后,不舍弃那念,具念地入息,具念地出息,成为具念者,如此所说。现在为了显示以何等行相成为具念者,故说「或长入息」等。因为这是所说「他具念地入息,具念地出息」的:
‘‘Bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena. Paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hotī’’ti (paṭi. ma. 1.165).
「以三十二行相成为具念者。以长入息之缘了知心的一境性、不散乱,念现起。以那念、以那智成为具念者。以长出息之缘……乃至……随观舍弃而入息之缘。随观舍弃而出息之缘了知心的一境性、不散乱,念现起。以那念、以那智成为具念者。」
Tattha ti dīghaṃ vā assāsaṃ pavattayanto. ti bahi nikkhamanavāto. ti anto pavisanavātoti vuttaṃ. pana uppaṭipāṭiyā āgataṃ. Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā.
其中「长入息」:进行长的入息。「入息」:向外出去的风。「出息」:向内进入的风,如此所说。然而「入出」是依次第而来的。其中,一切胎生者从母胎出来时,首先内部的风向外出去。之后外部的风取了细尘进入内部,击打上颚而止息。如此首先应知入息出息。
Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati, evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti. Tasmā dīghāti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā rassāti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ, tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā.
然而它们的长短性,应以路程而知。譬如充满空间路程而住的水或沙「长水、长沙,短水、短沙」如此所说,同样,粉碎与未粉碎的入出息在象身与蛇身中,缓慢地充满称为自身的长路程后,缓慢地出去。因此称为「长」。在狗兔等的称为自身的短路程,快速地充满后,快速地出去,因此称为「短」。然而在人中,某些如象蛇等依时间路程而长地入息与出息。某些如狗兔等为短,因此他们依时间,出去与进入长路程的那些应知为「长」,出去与进入其余路程的为「短」。
Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha (paṭi. ma. 1.166) –
此中,这位比库以九行相长入息与出息时「我长入息、出息」如此了知。如此了知者,他以一行相身随观须跋修习成就,应如此知。如所说:
‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti. Dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Dīghaṃ passāsaṃ addhānasaṅkhāte passasati. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
「如何长入息时了知『我长入息』?长出息时了知『我长出息』?他以称为路程的长入息而入息。以称为路程的长出息而出息。以称为路程的长入出息而入息与出息。以称为路程的长入出息而入息与出息时,欲生起。由于欲之缘,以称为路程的更微细的长入息而入息。由于欲之缘,更微细的长出息……乃至……以称为路程的长入出息而入息与出息。由于欲之缘,以称为路程的更微细的长入出息而入息与出息时,喜悦生起。由于喜悦之缘,以称为路程的更微细的长入息而入息。由于喜悦之缘,更微细的长出息……乃至……以称为路程的长入出息而入息与出息。由于喜悦之缘,以称为路程的更微细的长入出息而入息与出息时,长入出息心转离,舍确立。以此九行相,长入出息为身。现起为念。随观为智。身为现起,非念。念为现起与念。以那念、以那智随观那身。因此说『身随观须跋修习于身』。」
Esa nayo rassapadepi. Ayaṃ pana viseso, yathā ettha ‘‘dīghaṃ assāsaṃ addhānasaṅkhāte’’ti vuttaṃ, evamidha ‘‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ. Tasmā rassavasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti, tāva yojetabbaṃ.
此法则在短句中也是。然而此差别:如此处所说「以称为路程的长入息」,如此此处来到「以称为其余的短入息而入息」。因此依短之缘,直到「因此说『身随观须跋修习于身』」,应如此连结。
Evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo. Evaṃ pajānato cassa –
如此,这位以时段方式和其他方式,以这些方法了知入息与出息者,当长入息时,他了知「我长入息」……(中略)……当短出息时,他了知「我短出息」,应如此知。当他如此了知时——
Dīgho rasso ca assāso,
「入息有长有短,
Passāsopi ca tādiso;
出息也是如此;
Cattāro vaṇṇā vattanti,
四种相转起,
Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);
就在比库的鼻端。」(《无碍解道》注释 2.165);
§220
ti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. Tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati, tādisena bhavitabbanti dassento āha – ‘‘sabbakāyapaṭisaṃvedī assasissāmīti…pe… passasissāmīti sikkhatī’’ti.
如此,使整个入息身的始、中、终被了知、被显明,「我将入息」,他如此学习。使整个出息身的始、中、终被了知、被显明,「我将出息」,他如此学习。如此使之被了知、被显明,他以与智相应之心入息与出息。因此说「『我将入息、我将出息』,他如此学习」。因为对某位比库,当入息身或出息身微细分散时,始是显明的,中与终则不然。他只能把握始,在中与终则疲劳。对某位,中是显明的,始与终则不然。对某位,终是显明的,始与中则不然。他只能把握终,在始与中则疲劳。对某位,全部都是显明的,他能把握全部,在任何地方都不疲劳,为了显示应成为这样的人,所以说——「『我将觉知全身而入息』……(中略)……『我将出息』,他如此学习」。
Tattha ti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo.
其中,「学习」即如此努力、精勤。或者,对如此者的防护,这是增上戒学。对如此者的定,这是增上心学。对如此者的慧,这是增上慧学,这三学在那所缘、以那念、以那作意而学习、修习、修习、多作,在此应如此见其义。
Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ. Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.
其中,因为在前面的方法中,只应入息、出息,不应作其他任何事。但从此以后,应在智的生起等方面作努力。因此,在那里以现在时态说「他了知『我入息』,他了知『我出息』」的圣典之后,为了显示从此以后应作的智的生起等的方法,应知以「『我将觉知全身而入息』」等方式,以未来时态的言辞来安立圣典。
ti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati. Tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā. Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā honti.
他学「我将使粗的身行平静、极平静、止息、寂止而入息、出息」。在此,应如此了知粗细性与平静。因为这位比库在先前未取所缘时,身与心是有动摇的、粗的。当身心的粗性未寂止时,入息出息也是粗的,以强力而转起,鼻孔不能承受,他甚至以口入息、出息而住。但当他的身与心已取所缘时,它们是寂静的、寂止的。当它们寂止时,入息出息以细的方式转起,达到「有或无」需要审察的状态。
Seyyathāpi purisassa dhāvitvā, pabbatā vā orohitvā, mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā, evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbatākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –
譬如一个人跑步后,或从山上下来后,或从头上放下重担而站立时,他的入息出息是粗的,鼻孔不能承受,他甚至以口入息、出息而住。但当他去除那疲劳,沐浴、饮水后,将湿布放在心脏处,躺在凉荫下时,那时他的入息出息是细的,达到「有或无」需要审察的状态。同样地,这位比库在先前未取所缘时,身与……乃至……达到需要审察的状态。那是什么原因?因为他在先前未取所缘时,没有「我平静粗的粗的身行」的作意、努力、如理作意、省察,但在取所缘时则有。因此,对他来说,从未取所缘时到取所缘时,身行变得细。因此古人说——
‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;
「当身与心激动时,它以过度的方式转起;
Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha. 2.165);
当身不激动时,它以细的方式转起。」
§221
Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo. Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti. Idaṃ tāva mataṃ.
在取所缘时也是粗的,在初禅近行时是细的。在那里也是粗的,在初禅时是细的。在初禅与第二禅近行时是粗的,在第二禅时是细的。在第二禅与第三禅近行时是粗的,在第三禅时是细的。在第三禅与第四禅近行时是粗的,在第四禅时极细,甚至达到不转起。这是一种见解。
pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti. Sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. Pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre…pe… catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva nayo.
然而,另一些人认为:在初禅时是粗的,在第二禅近行时是细的,如此从下下禅到上上禅的近行也更细。但依一切见解,在未取所缘时转起的身行,在取所缘时平静。在取所缘时转起的身行,在初禅近行时……乃至……在第四禅近行时转起的身行,在第四禅时平静。这是方法。
pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.
然而,另一些人认为:在未取所缘时转起的身行是粗的,在取大种时是细的。那也是粗的,在取所造色时是细的。那也是粗的,在取一切色时是细的。那也是粗的,在取无色时是细的。那也是粗的,在取色与无色时是细的。那也是粗的,在取缘时是细的。那也是粗的,在取有缘的名色时是细的。那也是粗的,在以相为所缘的观时是细的。那在弱的观时是粗的,在强的观时是细的。在此,应以前面所说的方法,了知前前的以后后而平静。如此应了知这里的粗细性与平静。
Paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto –
在《无碍解道》中,其义与诘问、净化一起如此说——
‘‘Kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati…pe… yathārūpehi kāyasaṅkhārehi kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā, na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā, akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati.
「如何学『我将平静身行而入息……乃至……我将平静身行而出息』?什么是身行?长的入息出息是身的,这些法与身相系,是身行。他学习平静、止息、寂止那些身行……乃至……以何种身行使身的弯曲、屈曲、俯曲、倾曲、动摇、震动、移动、颤动,他学『我将平静身行而入息』,学『我将平静身行而出息』。以何种身行使身不弯曲、不屈曲、不俯曲、不倾曲、不动摇、不震动、不移动、不颤动,寂静、微细,他学『我将平静身行而入息、出息』。
‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti. Assāsapassāsānañca pabhāvanā na hoti. Ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.
「如此,他学『我将平静身行而入息』,学『我将平静身行而出息』。如此时,风的获得没有修习,入息出息没有修习,入出息念没有修习,入出息念定没有修习,智者们既不入那等至,也不出。
‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya?
「如此,他学『我将平静身行而入息、出息』。如此时,风的获得有修习,入息出息有修习,入出息念有修习,入出息念定有修习,智者们既入那等至,也出。如何呢?
‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati, evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti. Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.
「譬如敲击铜锣时,最初粗的声音生起。由于善取粗声音之相、善作意、善忆持,即使粗声音已灭,其后微细的声音生起。由于善取微细声音之相、善作意、善忆持,即使微细声音已灭,其后心也以微细声相为所缘而转起。同样地,最初粗的入息出息生起。由于善取粗入息出息之相、善作意、善忆持,即使粗入息出息已灭,其后微细的入息出息生起。由于善取微细入息出息之相、善作意、善忆持,即使微细入息出息已灭,其后心也以微细入息出息相为所缘而不散乱。
‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā’’ti.
「如此时,风的获得有修习,入息出息有修习,入出息念有修习,入出息念定有修习,智者们既入那等至,也出。平静身行的入息出息是身,现起是念,随观是智,身是现起而非念,念既是现起也是念,以那念、以那智随观那身。因此说『于身随观身须跋之修习』。
Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.
这是此处以身随观而说的第一个四法的逐句解释。
§222
Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ. Itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni. Tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ.
然而此处,这同一个四法是对初学者以业处而说。其余三个四法则是此处对已得禅那者以受、心、法随观而说。因此,欲以修习此业处,依入出息第四禅那为基础,以观连同无碍解而证得阿拉汉果的初学善男子,应先以前述方式完成戒清净等一切事务后,在所说种类的老师处学习具五支分的业处。
Tatrime pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha nāma kammaṭṭhānassa uggaṇhanaṃ. nāma kammaṭṭhānassa paripucchanā. nāma kammaṭṭhānassa upaṭṭhānaṃ. nāma kammaṭṭhānassa appanā. nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.
此中这五支分是:学习、详问、现起、安止、特相。其中,业处的学习名为学习。业处的详问名为详问。业处的现起名为现起。业处的安止名为安止。业处的特相名为特相。『此业处有如此特相』,这是说业处自性的忆持。
Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. Tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññatra vā pubbe vuttappakāre senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. Tatrāyaṃ manasikāravidhi –
如此取具五支的业处者,自己不疲劳,也不恼害导师。因此,少量地教授后,长时间地背诵,如此取具五支的业处后,住在导师处或其他地方,在前述方式的住所,以断除小障碍,作完食事,驱除食后的昏沉,安乐而坐,以忆念三宝功德使心欢喜,对从导师所取的一句也不迷惑,应如此作意此入出息念业处。于此,这是作意的方法——
Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;
计数、随逐、触、安置、观察;
Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti.
转向、清净,以及它们的返照。
Tattha ti gaṇanāyeva. ti anuvahanā. ti phuṭṭhaṭṭhānaṃ. ti appanā. ti vipassanā. ti maggo. ti phalaṃ. ti paccavekkhaṇā.
于此,「计数」即是计数。「随逐」即是随逐。「触」即是所触之处。「安置」即是安止。「观察」即是观。「转向」即是道。「清净」即是果。「返照」即是省察。
Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ . Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ. Dasannaṃ upari na netabbaṃ. Antarā khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. Dasannampi upari nentassa gaṇananissitako cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.
于此,这位初学的善男子应首先以计数来作意此业处。计数者不应停在五以下,不应超过十以上,中间不应显示间断。因为停在五以下者,心生起于狭窄的空间中动摇,如同牛群被关闭在狭窄的围栏中。超过十以上者,心生起依赖于计数。中间显示间断者,心动摇「我的业处是否已达顶点」。因此,应避免这些过失而计数。
Gaṇentena ca paṭhamaṃ dandhagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo dve dvetiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā ‘‘ekaṃ eka’’nti ādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.
计数者应首先以缓慢的计数来计数。如同量谷者装满一那利后说「一」而倒出。再装满时,见到某些糠秕而舍弃它时说「一、一」。这是「二、二」等的方法。同样地,这位也应取在入息出息中所现起的,从「一、一」开始,直到「十、十」,随着进行而进行,随着观察而计数。对他如此计数者,出去和进来的入息出息变得明显。
Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gaṇetabbaṃ. Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva, evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tatonena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca agahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca cha. Eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha, nava, dasā’’ti sīghaṃ sīyaṃ gaṇetabbameva. Gaṇanapaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena caṇḍasote nāvāṭṭhapanamiva.
然后他应舍弃那缓慢的计数、量谷者的计数,以快速的计数来计数。如同熟练的牧牛者,以衣角取石子等,手持绳杖,清晨去到围栏,击打牛背,坐在门柱顶端,对到达门口的每一头牛投掷石子而计数「一、二」。在三时夜晚住在狭窄空间受苦的牛群,出去时互相推挤,快速快速地成群成群地出去。他快速快速地只是计数「三、四、五、十」。同样地,对这位以前述方式计数者,入息出息变得明显后,快速快速地反复往来。然后他知道「反复往来」后,不取内和外,只取到达门口的,应快速快速地计数「一、二、三、四、五、六。一、二、三、四、五、六、七……乃至……八、九、十」。因为在与计数相连的业处中,仅以计数之力心得一境,如同以桩固定船只于急流中。
Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. Atha nirantaraṃ pavattatīti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Anto pavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. Bahi nikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.
对他如此快速快速地计数者,业处如同不间断地进行而现起。然后知道「不间断地进行」后,不取内和外的风,应以前述方式快速快速地计数。因为以进入的风一起导入心者,内部如同被风击打、充满脂肪。以出去的风一起导出心者,心在外散乱于多样的所缘。但只是在所触所触之处安立念而修习者,修习才成就。因此说「不取内和外的风,应以前述方式快速快速地计数」。
Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti.
「然而,这应当计数多久呢?」直到不需计数,念就能安住于入出息所缘。因为计数只是为了断除外散的寻,为了使念安立于入出息所缘。
§224
Evaṃ gaṇanāya manasi katvā manasi kātabbaṃ. nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. Tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantaraṃ pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –
如此以计数作意之后,应当作意名为「随逐」,即舍弃计数,以念不间断地随逐诸入出息。而且,那不是以随逐初、中、后的方式。因为对于向外出去的风,脐是初,心脏是中,鼻端是后。对于向内进入的风,鼻端是初,心脏是中,脐是后。当他随逐那个时,散乱的心会激动和动摇。如所说——
‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).
「以念随逐入息的初、中、后时,由于内在散乱的心,身与心都会激动、动摇、震动。以念随逐出息的初、中、后时,由于外在散乱的心,身与心都会激动、动摇、震动。」
Tasmā anubandhanāya manasikarontena ādimajjhapariyosānavasena na manasi kātabbaṃ. Apica kho ca ca manasi kātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccati. Svāyamattho vuttapaṅguḷadovārikūpamāhi vuttakakacūpamāya ca veditabbo.
因此,以随逐作意者不应以初、中、后的方式作意。但是,应当作意触与安置。因为如同以计数与随逐的方式,没有分别论的触与安置的作意。然而,在所触之处计数时,他作意计数与触。在那里舍弃计数,以念随逐它们,并以安止的方式安置心,这被称为作意随逐、触与安置。这个意义应以所说的跛子、守门人与锯的譬喻来了解。
§225
Tatrāyaṃ – seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti, evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, ayaṃ paṅguḷopamā.
在此,这是跛子的譬喻——譬如跛子坐在秋千柱根处,推动母子玩耍的秋千后,就坐在那秋千柱根处,看见缓慢来去的秋千板的两端与中间,但他不为了看两端与中间而忙碌。同样地,这位比库以念力站在系缚柱根处,推动入出息的秋千后,就以念坐在那相处,看见缓慢来去的入出息在所触之处的初、中、后,以念随逐它们,并在那里安置心,但他不为了看它们而忙碌。这是跛子的譬喻。
§226
Ayaṃ pana – seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’’ti na vīmaṃsati. Na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikūpamā.
这是守门人的譬喻——譬如守门人不审查城内与城外的人们「你是谁?从哪里来?要去哪里?手里拿什么?」因为那些不是他的负担,只有到达门口的才是他的负担。同样地,这位比库对进入内部的风与出去外面的风不是负担,只有到达门口的才是负担。这是守门人的譬喻。
§227
pana ādito paṭṭhāya evaṃ veditabbā. Vuttañhetaṃ –
锯的譬喻应从开始这样了解。因为这样说——
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
「相、入出息,是一心的非所缘;」
Ajānato ca tayo dhamme, bhāvanā nupalabbhati.
对于不知者,三法的修习不可得。
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
「相、入出息、一心的所缘;
Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 1.159);
对于知者,三法的修习可得。」(无碍解道 大品 1.159)
‘‘Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.
「如何这三法不是一心的所缘,这三法也不是未被知的,心也不去散乱,精勤得以明了,努力得以成就,殊胜得以证得?譬如树木被放置在平坦的地面上,有人用锯子锯它。由于接触树木的锯齿之缘,那人的念现起,他不作意已来或已去的锯齿,已来或已去的锯齿也不是未被知的,精勤得以明了,努力得以成就,殊胜得以证得。
‘‘Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanānimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.
「如树木被放置在平坦的地面上,如是为系缚之相。如锯齿,如是为入出息。如由于接触树木的锯齿之缘,那人的念现起,他不作意已来或已去的锯齿,已来或已去的锯齿也不是未被知的,精勤得以明了,努力得以成就,殊胜得以证得,如是,比库在鼻端或口相建立念后而坐,他不作意已来或已去的入出息,已来或已去的入出息也不是未被知的,精勤得以明了,努力得以成就,殊胜得以证得。
‘‘Padhānanti katamaṃ ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ. Katamo ? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ payogo. Katamo ? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti, ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159).
「精勤是什么?已发精进者的身与心成为适业性,这是精勤。努力是什么?已发精进者的随烦恼被舍断,寻得以止息,这是努力。殊胜是什么?已发精进者的结被舍断,随眠被根除,这是殊胜。如此,这三法不是一心的所缘,这三法也不是未被知的,心也不去散乱,精勤得以明了,努力得以成就,殊胜得以证得。」(无碍解道 大品 1.159)
‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā;
「入出息念对于谁,已圆满、已善修习;
Anupubbaṃ paricitā, yathā buddhena desitā;
已次第熏修,如佛所教导;」
So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);
他照耀此世间，犹如离云之月。」（《无碍解道》1.160）
Ayaṃ kakacūpamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.
这是锯子譬喻。在此应知，对他来说，只是以来去的方式不作意而已，这就是目的。
§228
Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti. Evameva gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.
对某些人来说，作意此业处不久，相即生起，并且成就了以其余禅那支庄严的、称为安止的确立。但对某些人来说，从作意之时开始，以计数的方式，由于粗入息出息的次第止息，当身的动摇平息时，身与心都变得轻快，身体犹如达到在空中跳跃的状态。譬如身体沉重的人坐在床上或椅子上时，床椅会下沉、发出声响，铺垫会起皱褶。但身体不沉重的人坐下时，床椅既不下沉，也不发出声响，铺垫也不起皱褶，床椅犹如填满了棉絮。为什么？因为不沉重的身体是轻快的。同样地，从作意之时开始，以计数的方式，由于粗入息出息的次第止息，当身的动摇平息时，身与心都变得轻快，身体犹如达到在空中跳跃的状态。
Tassa oḷārike assāsapassāse niruddhe sukhumassāsapassāsanimittārammaṇaṃ cittaṃ pavattati. Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ nimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsathālaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya. Niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ saddanimittārammaṇaṃ pavattateva, evanti veditabbaṃ. Vuttampicetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.
当他的粗入息出息止息时，心以细入息出息相为所缘而转起。当那也止息时，心一再地以更细、更细的相为所缘而转起。如何？譬如男子以大铜棒敲击铜锣，一击之下生起大声，他的心以粗声为所缘而转起。当粗声止息后，其后心以细声相为所缘，当那也止息时，心一再地以更细、更细的声相为所缘而转起，应如此了知。这也如所说：「譬如敲击铜锣」（《无碍解道》1.170）等详说。
§229
Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati, evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ. Kiṃ kātabbaṃ? ‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ. Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.
正如其他业处越修越明显，此业处却不是这样。此业处对于一再修习者，它变得微细，甚至不现起。当它如此不现起时，那位比库不应从座起立，拍打皮革而离去。应该做什么？不应起座而想「我要去问老师」或「现在我的业处失去了」。因为对于改变姿势而离去者，业处会一再地变成新的。因此，应该以原来的坐姿从那里取回。
Tatrāyaṃ āharaṇūpāyo, tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, ime assāsapassāsā nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthīti. Athevaṃ paṭisañcikkhatā ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ, matānaṃ, catutthajjhānasamāpannānaṃ, rūpārūpabhavasamaṅgīnaṃ, nirodhasamāpannānanti ñatvā evaṃ attanāva attā paṭicodetabbo ‘‘nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. Atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavasena cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti. Rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992).
在此，这是取回的方法：那位比库知道业处不现起后，应如此思惟：这些入息出息存在于何处？不存在于何处？或者存在于谁？不存在于谁？当如此思惟时，知道：这些不存在于母胎中，不存在于沉入水中者，同样不存在于无想者、死者、入第四禅那者、生于色界无色界者、入灭尽定者。知道后，应自己如此责备自己：「贤者，你既不在母胎中，也未沉入水中，也非无想者，也非死者，也未入第四禅那，也非生于色界无色界者，也未入灭尽定。你确实有入息出息，但因为智慧迟钝而不能把握。」然后，他应该以自然触击处安置心而作意。因为对长鼻者，这些触击鼻孔而转起；对短鼻者，触击上唇。因此，他应该以「触击这个地方」而安置相。正是因为这个意义，世尊说：「诸比库！我不说失念、不正知者修习入出息念。」（《中部》3.149；《相应部》5.992）
§230
Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati. Ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.
虽然任何业处都只对具念、正知者成就，但作意其他业处时是明显的。然而，这个入出息念业处是重的、难修的，是诸佛、辟支佛、佛子大人物们的作意地，既不是低劣的，也不是低劣众生所修习的。如何如何作意，它就如何如何变得寂静与微细。因此，在此应希求强有力的念与慧。
Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā. Sūcipāsavedhanampi tato sukhumataraṃ, evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi, sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.
譬如在精细布料的缝制时，需要细针，穿针眼要比那更细。同样地，在修习这个如精细布料般的业处时，应希求如针般的强有力的念，以及如穿针眼般的与那相应的强有力的慧。具足这些念与慧的比库，不应在自然触击处以外寻找那些入息出息。
Yathā pana kassako kasiṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi, atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā, atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti, evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. Tatonena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ.
譬如农夫耕作后,解开耕牛,让它们去牧场,自己坐在荫凉处休息,那些耕牛快速进入森林。聪明的农夫想要再次捕捉它们来套轭时,不会跟随它们的足迹去森林中徘徊,而是拿着绳索和刺棒,直接前往它们下水处,或坐或卧。那些牛白天游荡后,下到下水处,沐浴、饮水后上岸站立,他看见后用绳索捆绑,用刺棒驱赶带回,套上轭再次工作。同样地,那位比库不应在自然触击处之外寻找那些入出息。应当拿着念的绳索和慧的刺棒,将心安置在自然触击处,使作意运作。如此作意者,不久那些入出息就会现起,如同牛在下水处。然后他应以念的绳索捆绑,在那同一处套上轭,以慧的刺棒驱策,一再地从事业处。
§231
Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti. Apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu.
如此从事者,不久相就会现起。但这对一切人并非同样。而且,有些人说:对某人产生乐触,现起如棉花团、如棉花束、如风流。
Ayaṃ pana idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā’’ti. Tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ. Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.
但这对某人现起如星形、如宝珠、如珍珠;对某人成为粗触,如棉花籽、如木心针;对某人如长麻绳、如花鬘、如烟柱;对某人广大地现起如蜘蛛网、如云层、如莲花、如车轮、如月轮、如日轮。这譬如众多比库诵经后坐着,一位比库问「这部经对你们如何现起」时,一人说「对我现起如大山河」,另一人说「对我如一片森林」,又一人说「对我如一棵有清凉荫、枝叶具足、果实累累的树」。对他们,那同一部经因想的差别而不同地现起。同样,同一业处因想的差别而不同地现起。这是想生的、想为因的、想为源的。因此应知,因想的差别而不同地现起。
Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ. Yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ pāpuṇāti. Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti. Vuttañhetaṃ –
于此,以入息为所缘的心是一种,以出息为所缘的心是另一种,以相为所缘的心又是另一种。对于没有这三法者,业处既不达安止,也不达近行。但对于具有这三法者,业处达到近行和安止。因为已说:
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
「相、入息、出息,非一心之所缘;
Ajānato tayo dhamme, bhāvanā nupalabbhati.
不知此三法,修习不可得。
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
「相、入息、出息,非一心之所缘;
Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha. 2.165);
唯知此三法,修习可获得。」
§232
Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā punappunaṃ manasi karohīti vattabbo. Nimittanti hi vutte vosānaṃ āpajjeyya. Na nimittanti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva .
当相如此现起时,那位比库应前往导师处告知:「尊者,我现起如此这般的相。」导师不应说「这是相」或「这不是相」。应说「是这样的,贤友」后,应告知「你应反复作意」。因为若说「是相」,他可能会停止。若说「不是相」,他可能会失望而沮丧。因此,两者都不说,只应令他继续作意。如此首先。
panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ . Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –
然而有人说「贤友,这是相,你应反复作意业处,善人」应如此说。那么他应将心安置于相本身。如此,从此以后,他的修习是以安置的方式进行。因为古人说过:
‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;
「将心安置于相,显现种种行相;
Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165);
智者于入出息,系缚自己的心。」
Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva. Sati upaṭṭhitāyeva. Cittaṃ upacārasamādhinā samāhitameva. Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ. Atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. Tassevaṃ ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti.
对他而言,从相现起开始,诸盖已被镇伏,烦恼已被压制。念已现起。心已以近行定而得定。那么他不应从颜色作意那个相,不应从特相观察。而且,如同刹帝利大后的转轮王胎,如同农夫的稻谷胎,避开住所等七种不适宜,奉行那七种适宜,应善加守护。然后如此守护它,通过反复作意使其增长、成长,应成就十种安止善巧,应调整精进的平衡。对如此努力的他,如地遍中所说的次第,在那个相中生起四种或五种禅那。
§233
Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu vasena kammaṭṭhānaṃ vaḍḍhetvā pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti. Ayamettha saṅkhepo. Vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati.
在此,已生起四种或五种禅那的比库,若欲依自在增长业处,将那禅那以五种行相达到自在、熟练后,确定名色,建立观。如何?他从等至出定后,见到入出息的集起是所造色身与心。正如当铁匠的风箱被鼓动时,缘于风箱、人及其相应的努力,风流动;同样地,缘于身与心而有入出息。然后他确定:入出息与身是色,心与其相应法是非色。这是此处的简要。详细的名色确定将在后面显现。
Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati. Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti.
如此确定名色后,他寻求其缘。寻求而见到它后,关于三世中名色的转起,他度脱疑惑。已度脱疑惑者,以聚思惟的方式施设三相,在生灭随观的前分生起的光明等十种观染,舍断观染后,确定「离染的道智是道」,舍断生起,达到坏灭随观,以不断的坏灭随观,对一切从灭显现的诸行厌离、离贪、解脱,次第达到四圣道,安立于阿拉汉果,达到十九种省察智的终点,成为包括天人的世间的最上应供者。
Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.
至此,他从计数开始,以观为终结的入出息念定修习已完成。这是一切行相的第一个四法的解释。
§234
Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.
然而,在其余三个四法中,因为没有单独的业处修习方法。因此,应以随顺解释的方法如此了知它们的意义。
ti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.
「觉知喜」:使喜被觉知、使之明显,「我将入息、我将出息」,如此学习。其中,以两种方式喜被觉知:从所缘与从不迷惑。
Kathaṃ pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati. Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā. Kathaṃ ? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) –
如何喜被觉知?他进入有喜的两种禅那。在他进入的刹那,由于获得禅那,从所缘喜被觉知,因为所缘被觉知。如何?进入有喜的两种禅那后出定,观察与禅那相应的喜为灭尽、为坏灭。在他观的刹那,由于通达特相,从不迷惑喜被觉知。因为在《无碍解道》中说:
‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti. Jānato passato paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī’’ti.
「以长入息之力,了知心的一境性、不散乱,念现起。以那念、以那智,那喜被觉知。以长出息之力……以短入息之力……以短出息之力……以觉知全身入息出息之力……以平静身行入息出息之力,了知心的一境性、不散乱,念现起。以那念、以那智,那喜被觉知。作意时,那喜被觉知。知、见、观察、令心确立、以信胜解、策励精进、现起念、令心得定、以慧了知、应证知、应遍知、应断、应修习、应作证而作证时,那喜被觉知。如此那喜被觉知。」
Eteneva nayena avasesapadānipi atthato veditabbāni. Idampanettha visesamattaṃ, tiṇṇaṃ jhānānaṃ vasena catunnampi vasena veditabbā. ti vedanādayo dve khandhā. Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ. nti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo.
以此方法,其余诸句也应从意义了知。然而,这里只是差别:「觉知喜」应以三种禅那之力或以四种之力了知。「觉知乐」:受与想这两蕴。在此觉知乐句中,为了显示观地,在《无碍解道》中说:「乐:有两种乐,身乐与心乐。」「平静身行」:平静、止息粗的粗的心行,意思是止息。它应以在身行中所说的方法详细了知。
Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva vedanā. Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti evaṃ idaṃ catukkaṃ bhāsitanti veditabbaṃ.
再者,在此喜句中,以喜为首而说受。在乐句中,以自相说受。在两个心行句中,因为「想与受是心所法,这些法系属于心,是心行」这句话,与想相应的受,如此应知此四法被说。
§235
Tatiyacatukkepi catunnaṃ jhānānaṃ vasena veditabbā. nti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.
在第三个四法中,也应以四种禅那之力了知。「令心喜悦」:使心喜悦、极喜悦、欢喜、极欢喜,「我将入息、我将出息」,如此学习。其中,以两种方式有极喜悦:以定之力与以观之力。
Kathaṃ ? Sappītike dve jhāne samāpajjati. So samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti. Kathaṃ ? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati. Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.
如何?他进入有喜的两种禅那。在进入的刹那,以相应的喜使心喜悦、极喜悦。如何?进入有喜的两种禅那后出定,观察与禅那相应的喜为灭尽、为坏灭。如此在观的刹那,以与禅那相应的喜为所缘,使心喜悦、极喜悦。如此行道者被称为「『令心喜悦,我将入息、我将出息』,如此学习」。
nti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā. Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.
「我将入息、出息于令心等持」如此学：以初禅那等之方式，将心平等地置于所缘、平等地安立。或者，证入那些禅那后出定，以观智刹那，观见与禅那相应之心的灭尽、坏灭，通过特相洞察而生起刹那心一境性。也以如此生起的刹那心一境性之方式，将心平等地置于所缘、平等地安立，故说「我将入息、出息于令心等持」如此学。
nti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca. Tena vuccati ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ idaṃ catukkaṃ bhāsitanti veditabbaṃ.
「我将入息、出息于令心解脱」如此学：以初禅那从诸盖解脱心、令解脱，以第二禅那从寻伺，以第三禅那从喜，以第四禅那从乐苦解脱心、令解脱。或者，证入那些禅那后出定，以灭尽、坏灭思惟与禅那相应之心。他在观智刹那，以无常随观从常想解脱心，以苦随观从乐想，以无我随观从我想，以厌离随观从喜悦，以离贪随观从贪，以灭随观从集，以舍遣随观从执取解脱心而入息、出息。因此说「我将入息、出息于令心解脱」如此学。应知如此说此第四组。
§236
Catutthacatukke pana ti ettha tāva aniccaṃ veditabbaṃ. Aniccatā veditabbā. Aniccānupassanā veditabbā. Aniccānupassī veditabbo.
于第四组中，「我将入息、出息于随观无常」如此学：此中，首先应知无常。应知无常性。应知无常随观。应知无常随观者。
Tattha nti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. ti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. ti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā. ti tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.
其中，「无常」：五蕴。为何？因生起、坏灭、变异之性。「无常性」：即彼等之生起、坏灭、变异，或生已而无，或已生者以彼方式不住而以刹那坏灭而破坏之义。「无常随观」：以彼无常性之方式，于色等「无常」如此之随观。「无常随观者」：具足彼随观者。因此，如此之人入息、出息，此中应知「我将入息、出息于随观无常」如此学。
ti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca. Tattha ti saṅkhārānaṃ khaṇabhaṅgo. ti nibbānaṃ. ti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. padepi eseva nayo.
「我将入息、出息于随观离贪」如此学：此中有二种离贪：灭尽离贪与究竟离贪。其中，「灭尽离贪」：诸行之刹那坏灭。「究竟离贪」：涅槃。「离贪随观」：以见彼二者之方式而转起之观与道。具足彼二种随观而入息、出息，应知「我将入息、出息于随观离贪」如此学。于「灭」句也是此法。
ti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ etamadhivacanaṃ.
「我将入息、出息于随观舍遣」如此学：此中也有二种舍遣：舍弃舍遣与跃入舍遣。舍遣即随观为舍遣随观。此是观与诸道之同义语。
hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti ceva ti ca vuccati. samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti ceva ti ca vuccati. Ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato ti vuccati. Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.
观以彼分之方式，与蕴行一起舍弃诸烦恼，且以见有为之过患而以倾向于彼相反之涅槃而跃入，故说为「舍弃舍遣」与「跃入舍遣」。道以正断之方式，与蕴行一起舍弃诸烦恼，且以作所缘而跃入涅槃，故说为「舍弃舍遣」与「跃入舍遣」。然而二者，因随观前前之智，故说为「舍遣随观」。具足彼二种舍遣随观而入息、出息，应知「我将入息、出息于随观舍遣」如此学。
Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ. Purimāni pana tīṇi samathavipassanāvasena. Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā.
此第四组仅以纯观之方式而说。然而前三组以止观之方式。如此，应知以四组之方式，以十六事之入出息念修习。且如此以十六事之方式，此入出息念有大果、有大利益。
§237
Tatrassa ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā’’tiādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā, vitakkupacchedasamatthatāyapi. Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti. Teneva vuttaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).
在此,从「诸比库,此入出息念定,已修习、已多修习,寂静且胜妙」等语句,应知以寂静等方式也有大利益,以及以断除寻的能力也有大利益。因为此(入出息念定)由于是寂静、胜妙、不杂、乐住的缘故,断除了心因作为定的障碍的诸寻而到处奔驰,使心只朝向入出息所缘。因此说:「应修习入出息念以断除寻」。
Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā – ‘‘ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).
以作为明解脱圆满的根本方式,也应知其有大利益。因为世尊说:「诸比库,入出息念已修习、已多修习,圆满须跋;须跋已修习、已多修习,圆满七觉支;七觉支已修习、已多修习,圆满明解脱。」
Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā – ‘‘evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).
再者,以使最后的入息出息成为已知的方式,也应知其有大利益。因为世尊说:「拉胡喇,如此修习入出息念,如此多修习,即使那些最后的入息出息,也是已知而灭,非未知。」
§238
Tattha nirodhavasena tayo carimakā bhavacarimakā, jhānacarimakā, cuticarimakāti. Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti, tasmā te . Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te . Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime nāma. Ime idha ‘‘carimakā’’ti adhippetā.
在此,依灭而有三种最后:有最后、禅那最后、死最后。因为在诸有中,入息出息在欲有中运行,在色有、无色有中不运行,因此那些(是有最后)。在诸禅那中,(入息出息)在前三禅那中运行,在第四(禅那)中不运行,因此那些(是禅那最后)。但那些与死心之前的十六心一起生起,与死心一起灭的,这些名为(死最后)。这些在此被意指为「最后的」。
Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti. Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti. Bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti.
据说,对于专修此业处的比库,由于入出息所缘已善把握的缘故,当注意死心之前十六心的生起刹那时,它们的生起也是明显的。当注意住时,它们的住也是明显的。当注意灭时,它们的灭也是明显的。
Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā. Idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti. So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca.
修习其他业处而证得阿拉汉的比库,其寿命的间隔或是限定的,或是不限定的。但修习此十六事入出息念而证得阿拉汉者,其寿命的间隔是限定的。他知道「现在我的寿行将运行这么久,不会超过此」,以自己的自然方式做了护身、穿下衣、披上衣等一切事务后,闭上眼睛,如住在果德巴瓦答寺的帝思长老,如住在大咖兰吉亚寺的大帝思长老,如在天子大国的行乞食的帝思长老,如住在吉答喇山寺的两位兄弟长老。
Tatridaṃ ekavatthuparidīpanaṃ. Dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha – ‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti. Tatra keci āhaṃsu ‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi ākāse pallaṅkamābhujitvā nisinnakā’’ti. Thero āha – ‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī’’ti tato caṅkame lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi.
在此,这是一事的阐明。据说,两位兄弟长老中的一位,在满月伍波萨他日诵完巴帝摩卡后,被比库僧团围绕着去到自己的住处,站在经行处,观察月光,审察自己的寿行后,对比库僧团说:「你们以何种方式见过般涅槃的比库?」在此,有些说:「我们见过坐在座位上般涅槃的。」有些(说):「我们(见过)在空中结跏趺坐的。」长老说:「我现在将给你们看正在经行而般涅槃的。」然后在经行处划了一条线,说:「我从此经行处的这一端去到另一端,回来时到达此线即将般涅槃」,说后下到经行处,去到另一边,回来时,一只脚踏上线的刹那即般涅槃了。
Tasmā have appamatto, anuyuñjetha paṇḍito;
因此,智者应不放逸,应勤修;
Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.
如此,入出息念有许多功德。
Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.
这是入出息念的详细分别论之门。
Upasamānussatikathā寂止随念论
§239
Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna’’nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā.
然而,想要修习在入出息念之后所宣说的寂止随念者,应独居、隐退,随念涅槃——被称为一切苦寂止——的功德,如「诸比库,凡诸法,无论有为或无为,离贪被称为其中最胜,即:醉的调伏、渴的除去、阿喇亚的根除、轮转的断绝、渴爱的灭尽、离贪、灭、涅槃。」
Tattha ti yattakā. ti sabhāvā. ti saṅgamma samāgamma paccayehi katā vā akatā vā. ti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati. Tattha ti na rāgābhāvamattameva, atha kho nti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo. So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā ti vuccati. Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā ti vuccati. Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ti vuccati. Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā ti vuccati. Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā ti vuccati. Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato nti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nti vuccatīti.
其中,「凡诸法」:凡若干。「有为或无为」:有自性的。「有为」:聚集、会合、由诸缘所作或未作。「离贪被称为其中最胜」:那些有为无为法中的离贪被称为最胜、最上。其中,「离贪」:不仅仅是贪的不存在,而应理解为「离贪」是指那个获得「醉的调伏」等名称的无为法。因为依于它,一切慢醉、人醉等诸醉都被调伏、成为无醉、消失,所以被称为「醉的调伏」。因为依于它,一切欲渴都达到除去、灭尽,所以被称为「渴的除去」。因为依于它,五欲功德的阿喇亚被根除,所以被称为「阿喇亚的根除」。因为依于它,三界的轮转被断绝,所以被称为「轮转的断绝」。因为依于它,一切渴爱完全灭尽、离贪、灭,所以被称为「渴爱的灭尽、离贪、灭」。因为它从四生、五趣、七识住、九有情居中,从被称为「结缚」、「束缚」、「缝合」于后后有的渴爱中出离、脱离、解脱,所以被称为「涅槃」。
Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo. Ye vā panaññepi bhagavatā – ‘‘asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī’’tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva.
如此,应以这些醉的调伏等功德,随念被称为涅槃的寂止。或者,也应以世尊在「诸比库,我将为你们说无为...真实...彼岸...难见...不老...坚固...无戏论...不死...吉祥...安稳...稀有...无灾...无恼害...清净...洲...庇护所...避难所」等经中所说的寂止功德,随念它。
Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti . Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati.
当他如此以醉的调伏等功德随念寂止时,在那时刻,他的心不被贪所缠缚,不被嗔...不被痴所缠缚。在那时刻,他的心只是正直,缘于寂止。如佛随念等所说的方法,对于已遍制诸盖者,在一刹那,诸禅支生起。但由于寂止功德的深奥性,或由于倾向于随念种种功德,未达到安止,禅那只达到近行。这个以随念寂止功德,被称为寂止随念。
Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā. Sutavasenāpi hi upasame cittaṃ pasīdati. Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca. Uttari appaṭivijjhanto pana sugatiparāyano hoti.
如六随念,这也只有圣弟子能成就,即使如此,也应被尊重寂止的凡夫忆念。因为即使通过听闻,心也会对寂止净信。而且,勤修这寂止随念的比库,安乐而眠,安乐而醒,诸根寂静,心寂静,具足惭愧,令人欢喜,倾向殊胜,为梵行者所尊重、所应修习。若未证得上位,则趣向善趣。
Tasmā have appamatto, bhāvayetha vicakkhaṇo;
因此,智者应不放逸地修习;
Evaṃ anekānisaṃsaṃ, ariye upasame satinti.
如此,在圣寂止中有许多功德利益,这就是念。
Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.
这是随念寂止的详说法门。
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
Anussatikammaṭṭhānaniddeso nāma · 随念业处分别
Aṭṭhamo paricchedo. · 第八章